Zhou Yi Ju Zheng (周易舉正)

乾卦九三：君子終日乾乾，夕惕若厲，無咎。注：純修上道，則處下之禮曠。終日乾乾，至於夕猶惕若厲也。謹按：定本猶字在惕字上，則夕字為絕句；今則惕字在猶字上，則惕字為絕句，則下若字宜訓為如。夕字為絕句，則若字宜為語辭；若字為語辭，則與周公爻辭體同，亦與夫子文言義合，又與注意相順。

The line statement of the third line in the Qian hexagram, "The superior man toils day and night, remains vigilant even at night as if in danger, thus incurs no blame," is commented upon by Wang Bi, who says: if one solely focuses on cultivating the way of the superior position, the proper conduct expected of someone in a lower position is neglected. Therefore, the superior man toils diligently all day, and remains vigilant even at night, as if in a dangerous situation. Guo Jing explains carefully: the reliable edition reads "until evening, still remaining vigilant as if in danger," with the character "still" placed above "vigilant," thus making "evening" a separate clause. The current edition, however, reads "until evening, vigilant still as if in danger," moving the character "vigilant" above "still," making "vigilant" the separate clause, and the character "as if" can only be interpreted as "like." According to the reliable edition, with "evening" as the separate clause, the character "as if" should be a sentence-ending particle. When "as if" functions as a sentence-ending particle, it conforms to the general practice in the line statements of the Duke of Zhou, aligns with the meaning of Confucius' "Wenyan," and is consistent with the meaning of Wang Bi's commentary.

其爻辭則豐六二有孚發若吉，注云若語辭也；?九二用史巫紛若吉；節六二不節若，則嗟若，無咎；離六五出涕沱若，戚嗟若，吉。其文言則云雖危無咎矣。且雖危則是實有危，假如有人雖馬墜不傷，雖病不死，則雖危是實有危也。若訓為如，則與周公爻辭體背，又與夫子文言義乖，亦與注意不順，足明轉寫誤為顛倒矣。

Looking at the general pattern of the line statements: In the卦 of 丰, line six-two says 「There is sincerity, and it is as if, auspicious.」 Wang Bi's commentary clearly states that 「as if」 is a particle. There is also in the卦 of 巽 (the name of the卦 is missing) line nine-two: 「Using historians and witches, it is as if, auspicious.」 In the卦 of 节, line six-two: 「If not regulated as if, then lament as if, no blame.」 In the卦 of 离, line six-five: 「Flowing tears as if, sorrow and lament as if, auspicious.」 All these belong to the same format. Now looking at the 文言, it says 「Though in danger, no blame.」 Since it says 「though in danger,」 there is indeed danger present: just as someone falling from a horse but not injured, or suffering illness but not dying, the phrase 「though in danger」 indicates actual danger. If 「as if」 is interpreted as 「like」, it would contradict the format of the line statements in the Duke of Zhou's text, and also conflict with the meaning of Confucius' 文言. It would also be inconsistent with the meaning of the annotations, thereby proving that during transmission, the characters 「犹」 and 「惕」 were reversed in order.

九五注：龍得在天，則大人之路亨也。謹按：得字誤作徳行之徳字。龍若在九四之位，雖或跳躍，未得在天，則喻大人路未通也；今居九五之位，則是飛騰騫翥，得在於天，乃喻大人道路通達。得失之理，義切相當；喻其徳行，未詳何徳也。

The annotation for the fifth line of the Qian hexagram should read "When the dragon is in the heavens, the path of the great man is unobstructed." This means that the dragon is now able to dwell in the heavens, and thus the great man's path becomes unimpeded. Guo Jing explains: the character "de" (to obtain) in the text was mistakenly written as "de" (virtue). If the dragon were in the fourth line position, although it might occasionally leap up, it still could not reach the heavens, symbolizing that the great man's path has not yet been unblocked. Now, when the dragon is in the fifth line position, it is able to spread its wings and soar high into the clouds, having already reached the heavens. This is what symbolizes the great man's path being unimpeded. It is clear that using "de" (to obtain) and "not yet de" (not yet obtained) makes the meaning precise and appropriate. If it were changed to "de" (virtue), it would be unclear what virtue is being referred to, and the meaning would have nowhere to rest.

彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命。注：天也者，形之名也；乾也者，用形者也。夫形也者，物之累也，有天之形而能永保無虧，為物之首，統之者豈非至健哉。萬物資始而生，雲施雨潤，品類之物各得流佈其形。大明乎終始之道，故六位不失時而成。升降無常，隨時而用，處則乘潛龍，出則乘飛龍，故曰時乘六龍也。乘變化而御大器，靜専動直，不失太和，豈非正性命之情者邪。謹按：乾字誤作健字。疏云：天是定體之名，乾是體用之稱，體即形也。足明用形是乾，不合作健，誤理昭矣。又脫萬物資始四句。審詳經文，細尋注義，足明轉寫脫遺也。

The Commentary on the Judgment of the Qian hexagram says: Great is the Qian Yuan, by which all things rely to begin, and it governs the heavens; clouds flow and rain descends, thus enabling all things to spread and take form; thoroughly understanding the principle of beginning and end, the six lines of the hexagram are formed in accordance with the time, riding upon six dragons to control the heavenly way; the movement and transformation of the Qian path cause all things to be properly established in their nature and destiny. Wang Bi's commentary says: "Heaven" is the name given according to its form, while "Qian" refers to the power exerted by this form. Form is usually a burden to things, but Heaven has form yet remains ever intact without loss, standing at the head of all things. What could govern it except the most vigorous and strong Qian path? All things rely on it to begin and be born; clouds spread and rain nourishes, thus enabling all things to spread and take form. Thoroughly understanding the principle of beginning and end, the six lines of the hexagram are formed in accordance with the time and each achieves its proper position. Ascending and descending have no fixed pattern, but are applied according to the time: when hidden, it rides the hidden dragon; when appearing, it rides the flying dragon. Thus it is said, "At the proper time, it rides six dragons." Riding upon transformation to control this great vessel, it remains focused in stillness and upright in motion, not losing the great harmony, which is precisely the reality of being properly established in nature and destiny. Guo Jing notes: the character "Qian" in the commentary was mistakenly written as "Jian." Kong Yingda's commentary says: "Heaven" is the name given according to its fixed form, while "Qian" is the term given according to the function of the form. The form is the body; thus, "the one who uses the form" should be "Qian," not "Jian," and the reason for the error is clear. Moreover, the text of the classic is missing the four sentences: "All things rely on it to begin, thus governing the heavens. Clouds flow and rain descends, thus enabling all things to spread and take form." Careful reading of the text and detailed examination of the commentary can prove that these four sentences were lost in transmission.

文言第二節：是以動而有悔。注：文言首不論乾而先說元。謹按：今本文言字上誤增乾字。既在乾文言，注義不合更舉乾文言。既與王氏理殊，又乖易簡之體。雖非反背入邪，終是不依正本。

In the second section of "The Wenyan" of the Qian hexagram: "Therefore, there is regret in motion." Wang Bi's commentary says: The "Wenyan" begins not by discussing "Qian" but by talking about "Yuan." Guo Jing notes carefully: The current edition mistakenly added a "Qian" character above the words "Wenyan" in the annotation, making it "Qian Wenyan." This commentary originally belonged within the "Wenyan" of the Qian hexagram; there is no reason for the annotation to again mention "Qian Wenyan." This is inconsistent with Wang Bi's writing style and also violates the simple and concise style favored in the Zhouyi. Although this does not amount to a serious error, it ultimately fails to follow the reliable original text.

坤彖注：地也者，形之名也；坤也者，用形者也。形字誤作地字。地是定體之名，坤是用形之稱，體即形也。秪合用坤順之體用，不合用定體之地名。

The commentary on the Judgment of the Hexagram K'un should read: "Earth" is the name based on form; "K'un" is the term referring to the power of this form. The current text mistakenly writes "form" as "earth" in the first part, reading it as "Earth is the name of Earth." Actually, "earth" is the name based on a fixed form, while "K'un" is the term referring to the power of this form. The term "body" refers to form. Here, we should only take the function of "K'un," this soft and yielding form, as the basis for discussion, and not use the fixed term "earth."

初六：履霜，堅冰至。注：始於履霜，至於堅冰，所謂至柔而動也剛。陰之為道，本於卑弱而後積著者也，故取履霜以明其始。象曰：履霜，陰始凝也。謹按：陰始凝也上誤增堅冰字。履霜與堅冰時頗異，不合相連結義。疏云：初六陰氣之微，初寒之始，履踐其霜，微而漸積，乃至堅冰也。履霜者從初至三，堅冰者從四至上。觀注尋疏，誤亦昭然。

The Line Statement of the First Line of the Qun hexagram says, "Treading on frost, solid ice comes." Wang Bi's commentary states: Starting from treading on frost, to the arrival of solid ice, this is called being extremely gentle and yielding, yet once it moves, it becomes strong. The way of yin is to begin from something humble and weak, and then gradually accumulate to become evident, so "treading on frost" is used to illustrate its beginning. Its Image Commentary should be "Treading on frost, yin begins to condense." Guo Jing notes carefully: The current text mistakenly adds the words "solid ice" above "yin begins to condense." Treading on frost and the formation of solid ice are separated by a long period of time, and they should not be combined into one sentence of meaning. Kong Yingda's commentary says: The First Line is the time when yin energy is weak and cold begins to appear. Treading on thin frost, gradually accumulating, leads to solid ice. Thus, "treading on frost" refers to the First Line to the Third Line, and "solid ice" refers to the Fourth Line to the Top Line. Comparing the annotations and examining the commentary, the error of adding words is clearly evident.

文言第六節：猶未離其類也。注：猶未去其陰類，為陽所滅也。去字誤作失字。謹按：注中去字本解經文離字，言上六雖陰盛似陽，尚未去離陰之體類，義在去離，非在失卻。又秦書以前去字多作無字，轉寫筆誤，理亦可知。

The sixth section of the Wenyan of the Kūn hexagram states: "It has not yet separated from its kind." The annotation should read: "It has not yet left its yin nature, being destroyed by yang." The current edition mistakenly writes "lose" instead of "leave." Guo Jing carefully notes: the "leave" in the annotation is used to explain the "li" character in the classic text, meaning that the sixth line at the top, although yin is strong and appears like yang, has not yet departed from the nature of yin; the meaning lies in "leaving li," not in "losing." Furthermore, before the Qin dynasty's script, the character "leave" was often written in a form close to "wu," and during transmission, the strokes became confused, leading to the error. The reason for this can also be inferred.

屯卦六二：屯如邅如。注：時方屯難，正道未通，涉逺而行，難可以進。謹按：進字誤作通字，亦有作濟字者。且進義則理切，通與濟則義疏。然王注易聲勢相避，成其文章，詳諸義理，誤亦可知。六三象曰：即鹿無虞，何以從禽也。脫何字。非但定本，詳尋義理，何字不可無也。

The Line Statement of the Second Line of the Zun hexagram says, "Difficult and obstructed, wandering and hesitating." The annotation should be: At the time of difficulty and obstruction, the right path has not yet been opened, and traveling far is difficult to advance. Guo Jing carefully notes: The last word "advance" in the text was mistakenly written as "open." Some versions have it as "cross." If it is written as "advance," the meaning is appropriate; if written as "open" or "cross," the meaning is distant. Moreover, Wang Bi's commentary on the Book of Changes emphasizes avoiding repetition of tone and momentum to create a coherent text. Since the previous sentence already says "the right path has not been opened," the next sentence should not use the word "open" again. Careful analysis of the meaning reveals the error. Furthermore, the Image Commentary of the Third Line should be "Chasing a deer without a guardian, how can one follow game?" The current text has omitted the word "how." Not only does the authoritative version include this word, but careful analysis of the meaning also shows that the word "how" cannot be omitted.

訟：有孚窒惕，中吉。注：窒謂窒塞也，能惕然後可以獲中吉。謹按：今本注在中吉字上。夫子彖辭六十四卦皆先舉卦名釋訖，次舉爻辭，每句以義釋之。訟則以上剛下險險而健訟釋之，有孚窒惕則以剛來而得中釋之，終凶則以訟不可成釋之，利見大人則以尚中正釋之，不利涉大川則以入於淵釋之。若注在中吉字上，即是背夫子意義，又是隔注為句，古今注書無此例，用心詳之見誤矣。

The hexagram statement of the "Strife" hexagram says: "With sincerity, there is obstruction and vigilance, and the middle is auspicious." The annotation explains: "Zhi means obstruction and blockage. Only by being cautious can one attain the auspiciousness of being in the center." Guo Jing carefully notes: the current edition has placed this annotation incorrectly above the words "middle is auspicious." Confucius' "Commentary on the Judgment" explains all sixty-four hexagrams by first stating the hexagram name and explaining it completely, then proceeding in order to explain the hexagram lines, sentence by sentence, with rational interpretation: for the "Strife" hexagram, it explains the hexagram name as "the upper is strong and the lower is dangerous, dangerous yet vigorous, leading to strife." It explains "with sincerity, there is obstruction and vigilance" as "strength comes and reaches the center." It explains "strife cannot be successful" regarding "eventually misfortune." It explains "emphasizing the center and correctness" regarding "favorable to seeing a great person." It explains "entering the abyss" regarding "unfavorable to crossing a great river." If the annotation is placed above "middle is auspicious," it would contradict Confucius' intention and also cause the annotation to be inserted between the sentences, cutting off the text. There has never been such a format in ancient annotations; careful examination will reveal the error.

彖注：不閉其源，使訟得至。謹按：得字誤作不字。若閉其訟源，訟則不至；不閉訟源，則訟得至。得至不閉其源，義通；不至則與閉義弗合。觀文尋義，誤亦可知。

The Commentary on the Judgment of the Hexagram of Strife states: "Do not block its source, allowing strife to come." Guo Jing notes: the character "得" (attain) was mistakenly written as "不" (not). If the source of strife is blocked, strife will naturally not arise; precisely because the source is not blocked, strife comes about. Reading it as "allowing strife to come" is consistent with the previous phrase "do not block its source"; if it were read as "allowing strife not to come," it would contradict the meaning of "not blocking." By examining the sentence structure and exploring the meaning, the error becomes clear.

師六五：田有禽，利執之，無咎。注：可以執之。經注之字並誤作言字。謹按：定本之字行書向下引腳，稍類行書言字，轉寫相仍，遂成謬誤，言字都無義理可安。

The Line Statement of the Fifth Line in the "Military Campaign" hexagram says, "There are game in the fields; it is advantageous to seize them, resulting in no blame." The annotation should read "it is possible to seize them." Both instances of the character "之" in the present text and the annotation have been mistakenly written as "言." Guo Jing carefully notes: in the authoritative version, when the character "之" is written in running script, its final stroke extends downward, resembling the running script character "言." Scribes passed down this error through successive copies, leading to the mistake. If it were written as "言," there would be no place to fit any meaningful interpretation in these two instances.

比彖曰：比吉。吉字下誤增也字。凡彖先舉爻辭後以義結，下皆有也字，爻辭下並無也字。且據原筮元永貞無咎，以剛中也；不寧方來，上下應也；後夫凶，其道窮也。此三節爻辭下無也字，足為體例。又下經漸卦女歸吉下亦誤增也字，餘六十二卦爻辭下並無也字，誤亦明矣。

The Commentary on the Judgment of the Hexagram of "Comparison" should read "Comparison, auspicious." The current edition mistakenly adds an "also" after the word "auspicious." In general, the style of the Commentary on the Judgment is to first cite the line statements of the hexagram and then conclude with explanatory reasoning, with the concluding sentence ending in "also." The line statements themselves do not carry the word "also." Considering the primary hexagram, "Original divination is original, enduring, constant, without blame" is concluded with "because of the strong and central position," "Those who are not at peace will come" is concluded with "because of the mutual response between upper and lower," and "The one who comes later will be inauspicious" is concluded with "because of the exhaustion of the path." These three sections do not have the word "also" after the line statements, which clearly demonstrates the general rule. Additionally, in the lower section of the Classic, the Hexagram of "Gradual Progress," the line statement "A woman returning is auspicious" also mistakenly has an added "also." The other sixty-two hexagrams do not have the word "also" after their line statements, so the error becomes clear.

初六：有孚比之，無咎；有孚盈缶，終來有它，吉。注：處比之始，為比之首者也。夫以不信為比之首，則禍莫大焉，故必有孚，然後乃得免比之咎，故曰有孚比之無咎也。處比之首，應不在一，心無私吝，則莫不比之。著信立誠，盈溢乎質素之器，則物終來無衰竭也。親乎天下，著信盈缶，應者豈一道而來，故必有它吉也。故必有孚字下，今本多誤增盈缶字，從處比之首應不在一下方釋盈缶之義。審詳首末注理，義自明矣。

The Line Statement of the first line of the "Gua of Comparison" says, "With sincerity, one compares with others, without blame; with sincerity, the jar is full, eventually there will be unexpected good fortune." The commentary explains that the first line is at the beginning of comparison, being the one who first approaches others. If one leads by lack of sincerity, there is no greater calamity than this, so one must have sincerity in order to avoid the blame of comparison, hence it says, "With sincerity, one compares with others, without blame." Being at the beginning of comparison, one's influence is not limited to one side. As long as one's heart has no partiality or narrow-mindedness, all people will come to be close. By clearly demonstrating sincerity and establishing genuine intent, filling a simple vessel to the brim, external things will eventually come to it without ever being exhausted. Being close to the world, sincerity is as full as a jar, and the coming of others will not be limited to one way, so there must be unexpected good fortune. Guo Jing points out that the current text mistakenly adds the words "full jar" below the phrase "therefore one must have sincerity" in the commentary. In fact, the explanation of "full jar" begins only from the part "being at the beginning of comparison, influence is not limited to one." By carefully examining the beginning and end of the commentary's flow, the meaning becomes clear.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也。失前禽，舍逆取順也。今本舍逆取順一句誤在失前禽上。此小象三句釋爻辭，其第一第三句並先舉爻辭後以義結，中間一句獨先申義後舉爻辭，三百八十三爻並無此例，誤亦明矣。

The "Bǐ" hexagram's line nine five statement says, "Manifestly comparing, the king uses three drives, losing the birds ahead, the people of the city are not warned, and it is auspicious." Its "Image Commentary" should be: "The auspiciousness of manifestly comparing is due to the correct central position. Losing the birds ahead, giving up the opposite and taking the favorable." However, the current version mistakenly places the phrase "giving up the opposite and taking the favorable" above "losing the birds ahead." This small "Image Commentary" uses three sentences to explain the line statement. The first and third sentences first cite the line statement and then conclude with the meaning, but the middle sentence reverses this order, first stating the meaning and then citing the line statement. After examining all 383 small "Image Commentaries," there is no such structure, so the error becomes clear.

泰六四：翩翩不富以其鄰，不戒以孚。注：乾樂上復，坤樂下復。四處坤首，不固所居，見命則退，故曰翩翩也。坤爻皆樂下，已退則從，故不待富而用其鄰也。莫不與已同其志願，故不待戒而自孚也。象曰：翩翩不富，皆反實也。反誤作失字。注云坤爻皆樂下復，九三注坤本下也，足明下是坤位本實之處，則義在翩翩然下反上歸本實之地，乃非失其本實也。詳文及注義可見矣。

The Line Statement of the Sixth Line of the Qian hexagram in the Tai hexagram says, "Pian pian bu fu yi qi lin, bu jie yi fu." The commentary explains that the lines of Qian hexagram are happy to return upward, while the lines of Kun hexagram are happy to return downward. The Sixth Line is at the beginning of the Kun hexagram, and it is not content to stay in its position. As soon as it sees the time, it retreats, hence the term "pian pian." Since all the lines of Kun hexagram are happy to go downward, once the Sixth Line retreats, they follow it downward. Therefore, it does not need to rely on wealth to lead its neighboring line. All the lines share the same aspiration, so there is no need for warning and they naturally believe. The Image Commentary should be "Pian pian bu fu, jie fan shi ye." The current text mistakenly writes "fan" as "shi." The commentary says "Kun lines all like to go down," and the commentary on the Ninth Line Three also says "Kun is originally below," which proves that the lower position is the original real place of Kun. Therefore, the meaning of this line is to descend gracefully and return from above to its original real place, not to lose its original reality. By carefully examining the meaning of the text and the commentary, one can clearly understand this.

否九五：休否，大人吉。注：惟大人乃能然，故曰大人吉也。惟大人字下脫乃字，誤加而後字。謹按：定本則如此不同，尋義理亦非妨廢，務歸正本，故亦舉之。同人彖：同人曰同人于野，亨，利涉大川，乾行也。注：所以能同人于野亨利涉大川，非二之所能也。注所以下誤加乃字，與前否九五注相類，亦務歸正也。

The line statement of the "Opposition" hexagram, line nine-five, says, "Rest from opposition, the great man is auspicious." The annotation should read, "Only the great man can be like this, hence it is said the great man is auspicious." The current version omits the character "乃" beneath the three characters "惟大人" and mistakenly adds "而后." Guo Jing notes: the differences between the standard version and the current version are exactly as described; such variant readings, even if traced according to the current version, do not hinder or invalidate the meaning. It is merely to strive for the reliable original version, so they are listed together. The "Commentary on the Judgment" of the "Harmony with Others" hexagram says, "Harmony with others in the wild, prosperous, favorable for crossing great rivers, the action of the Heaven." Its annotation should be, "It is because of this that harmony with others in the wild, prosperity, and favorable for crossing great rivers are possible, not something the two can achieve." The current version mistakenly adds the character "乃" beneath "所以" in the annotation, similar to the case in the "Opposition" hexagram's nine-five annotation. It is also done for the purpose of striving for the reliable original version.

謙六五：利用征伐。注：以謙順而征伐，所伐皆驕逆者也。象曰：利用征伐。經注象三征字並誤作侵字。夫謙順之道，不妨征伐驕逆之人，故上爻云利用行師征邑國是也。其侵奪之義，皆是越已之分乃謂之侵，實非君上之所行，祇合征正之，不合侵奪，誤亦明矣。

The Line Statement of the sixth line in the hexagram "Qian" (Modesty) says, "It is advantageous to use military force." The commentary explains that using the virtue of modesty and compliance to carry out military campaigns, the targets of such campaigns are those who are arrogant and rebellious. The Image Commentary also states, "It is advantageous to use military force." In the present text of the classic, the commentary, and the Image Commentary, the character "zheng" (military campaign) in all three instances has been mistakenly written as "qin" (invasion). The way of modesty does not prevent the use of force against those who are arrogant and rebellious. Therefore, the Line Statement of the upper sixth line says, "It is advantageous to employ troops, to conquer states and territories," which expresses the same meaning. As for the meaning of "qin," it refers to exceeding one's proper bounds to plunder, which is not the proper conduct of a ruler. Here, the character should be "zheng," meaning to correct through proper military action, not to plunder. The error is thus clear.

卦末注：夫吉凶悔吝生乎動者也，動之所起興於利也。故飲食必有訟，訟必有眾起。未有居眾人之所惡不為動者所害，處不競之地而為爭者所奪。是以六爻雖有失位無應乘剛，而皆無凶咎悔吝者，以謙為主也。謙尊而光，卑而不可逾也。

The annotation at the end of the "Qian" hexagram says: misfortune, regret, and hardship all arise from "movement," and the cause of movement lies in "advantage." Therefore, when there is a need for food and drink, it necessarily leads to disputes; when there are disputes, it necessarily leads to people rising up in conflict. No one remains in a position that is universally disliked and is then harmed by the restless; nor does anyone stand in a place of non-contention and yet suffer from being attacked by those who compete. Therefore, although the six lines of the "Qian" hexagram have some that are out of place, some that have no corresponding lines, and some that are overlaid upon a strong line, there is no misfortune, regret, or hardship. This is because the entire hexagram is based on humility. Humble virtue makes the superior more illustrious and ensures that the humble cannot be surpassed.

謹按：所惡下不字誤作而字。審詳若知其所惡之事及吉凶悔吝，又知其因何立義，則明不為則義順，而為則理乖。夫理有微妙，諒難口傳，故父子不能相授受，豈翰墨能載而究其極也。故孔子曰：書不盡言，言不盡意。然則聖人之意其不可見乎。子曰：聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，鼔之舞之以盡神也。非孔子則不可言其盡也。

Guo Jing carefully examines: the character "bu" (not) in the annotation "zhongren zhi suo e" (what all people detest) was mistakenly written as "er" (but). Careful consideration shows: if one understands what all people detest, and also understands the origin of good fortune, regret, hesitation, and difficulty, and further understands the basis of the annotation's meaning, then the phrase "bu wei dong zhe suo hai" (not being harmed by those who act) makes sense. However, if it is written as "er wei dong zhe suo hai" (but being harmed by those who act), the meaning becomes contradictory. The meaning is subtle and profound, truly difficult to convey through speech or hearing. Therefore, even between father and son, direct transmission is not possible, let alone being fully expressed through written words. Hence, Confucius said, "The written word cannot fully express speech, and speech cannot fully express meaning." If this is the case, how can we ever fully grasp the mind of the sage? Confucius also said, "The sage establishes images to exhaust meaning, sets hexagrams to exhaust human nature and artificiality, attaches interpretations to exhaust speech, changes and understands to exhaust benefit, and drums and dances to exhaust the divine." Except for Confucius, no one could bear the word "exhaust" in this context.

隨彖曰：隨，剛來而下柔，動而說隨，大亨利貞，無咎，而天下隨時，隨時之義大矣哉。注：相隨而不為利正，災之道也，故大通利貞乃得無咎也。為隨而令大通利貞，得於時也。謹按：彖大亨下脫利字。觀文驗注，理亦昭然。

The Judgment of the Hexagram "Following": "Following is the coming of the strong below the yielding, movement and joy in following, great success, favorable to uprightness, without blame, and the world follows the timing. The meaning of following in accordance with the timing is great indeed." The commentary says: mutual following without benefit and without uprightness is precisely the way to invite calamity, so one must be greatly successful and favorable to uprightness in order to avoid blame. The reason that following can be greatly successful and favorable to uprightness is because it conforms to the timing. Guo Jing respectfully notes: below "great success" in the Judgment there is a missing "favorable" character; it should be "great success, favorable to uprightness." Examining the text and verifying the commentary, the meaning is quite clear.

賁不利有攸往。彖：故不利有攸往。注：故不利有攸往也。爻彖注三不字並誤作小字。謹按：定本不字草書勢如小字。然九二棄中和之道，就亢極無位之地，故疏云九二棄善從惡。凡棄善從惡，皆非人所願欲，此乃大惡，豈有小利。誤亦明矣。

The Hexagram 62 (Zhen) statement should read "It is not advantageous to go on a journey," and the Commentary on the Judgment should read "Therefore, it is not advantageous to go on a journey." The annotations should read "Therefore, it is not advantageous to go on a journey as well." However, in the current text, the character "not" in the Line Statement, the Commentary on the Judgment, and the annotations has been mistakenly written as "small," leading to the reading "It is advantageous to go on a journey." Guo Jing carefully notes: In the authoritative text, the character "not" was written in cursive script, and its stroke style closely resembled "small," thus causing the error. From the perspective of meaning, the line Nine in the Second abandoned the principle of moderation and harmony, moving toward an extreme and unoccupied position. Therefore, Kong Yingda's commentary states that Nine in the Second is abandoning goodness and following evil. Any act of abandoning goodness and following evil is not something people would willingly do; it is a great evil, how could there be any notion of "small advantage"? The error is thus clear.

剛柔交錯，天文也。注：剛柔交錯而成文焉，天之文也。文明以止，人文也。注：止物不以威武而以文明，人之文也。天文上脫剛柔交錯一句。此是夫子廣美賁卦有天文之象，欲人君取義以理化人。審詳天文及人文注義，誤脫昭然可知。

The Commentary on the Judgment of the Hexagram of Brightness says: "Yang and Yin intermingle, this is the celestial pattern." The annotation explains: Yang and Yin intermingle to produce ornamentation, which is the celestial ornament. The following text, "Civilization used to restrain, this is the human pattern," explains: restraining external things without using force and violence but with cultural virtue and brightness, this is the human ornament. The current text has omitted the phrase "Yang and Yin intermingle" above "celestial pattern." This phrase originally was added by Confucius to extol the Hexagram of Brightness for embodying the celestial pattern, hoping that the sovereign would take this principle to govern the people. Careful examination of the meanings of the annotations on "celestial pattern" and "human pattern" clearly reveals the omission.

剝彖曰：剝，剝落也。按今本脫落字。其落字本與剝字成義，若無落字，縱加剝字，義亦不圓。即與序卦象者象也、比者比也，並解卦註解者解也相類，舉此明彼，則可知矣。

The Commentary on the Judgment for the hexagram "Pei" (Breaking) should read "Pei, meaning to fall off." Guo Jing pointed out that the current text is missing the character "luo" (fall). The character "luo" originally needed to be combined with "pei" to form a complete meaning. If "luo" is missing, even adding another "pei" would not make the meaning complete. This is similar to the format found in the "Xu Gua" (Preface to the Hexagrams), such as "Xiang, meaning image," "Bi, meaning comparison," and the commentary on the hexagram "Jie" (Release), which states "Jie, meaning to resolve." By citing these examples, the meaning becomes clear.

六二：剝床以辯。注：辯者，足之上也。剝道浸長，故剝其辯也。稍近於人，轉欲滅物之所處。謹按：注人字誤作床字。既云剝床以辯，何得雲稍近於床。若近於床，則不是床也。誤亦明矣。

The Line Statement of the Sixth Line in the Hexagram of "Breaking Up" says: "Breaking the bed at the part above the legs." The commentary explains: "The part above the legs refers to the area above the bed legs; the trend of breaking down is gradually increasing, so the breaking has reached the part above the legs. This is already somewhat close to the human body, and it is about to destroy the place where people rest." Guo Jing carefully notes: The character "person" in the commentary was mistakenly written as "bed." The text says "breaking the bed at the part above the legs," so what is being broken is the bed itself. How could it be said that it is slightly close to the bed? If it is said to be close to the bed, then what is being broken is not the bed. The mistake is now clear.

六四：剝床以膚，凶。注：初二剝床，人所以安，未剝其膚也。至四剝道漸長，床既剝，膚欲及人身，小人遂盛，物將失身。謹按：注未剝其膚，膚字誤作身字；又床既剝膚，膚字誤作盡字；次下欲及人身，欲字誤作以字。觀文尋義，誤亦明矣。上九：碩果不食。注：處剝之終，獨全不落，故果至於碩而不見食也。剝字誤作卦字。觀文尋義，理亦自明。

The Line Statement of the Fourth Line in the Hexagram of "Splitting" says, "Peeling the bed to the skin, ominous." The commentary explains: The peeling in the First Line and the Second Line is of the bed, which is the thing people rely on for rest. At this time, the peeling has not yet reached the skin; by the Fourth Line, the trend of peeling has grown longer. The bed has already been peeled away, and the peeling will now affect the person's body. Thus, the small person grows stronger, and people will lose their bodies. Guo Jing carefully notes: The character "skin" in the commentary's phrase "not yet peeled to the skin" was mistakenly written as "body." The character "skin" in "the peeling will reach the person's body" was also mistakenly written as "complete." Then, the character "desire" in "desire to reach the person's body" was mistakenly written as "to." By examining the sentences and exploring the meaning, the errors become clear. Also, the Line Statement of the Ninth Line says, "A large fruit is not eaten." The commentary should be "At the end of peeling, it is alone intact and not fallen, thus the fruit becomes large and is not seen to be eaten." The current text mistakenly writes "peeling" as "hexagram." By examining the sentences and exploring the meaning, the reasoning becomes clear.

無妄：元亨利貞，其匪正有眚，不利有攸往。彖曰：無妄，剛自外來而為主於內。注：謂震也。動而愈健。注：震動而乾健也。剛中而應。注：謂五也。大亨以正，天之命也。

The Hexagram Statement of the "Without Pretense" hexagram says: "Primordial, prosperous, beneficial, and upright; if not upright, there will be calamity, and it is not advantageous to go on a journey." The Commentary on the Judgment states, "Without pretense, the strong comes from outside and becomes the master within." Wang Bi's commentary explains that this refers to the lower trigram Zhen (Thunder). The Commentary on the Judgment also says, "Movement becomes even more vigorous." The commentary explains that Zhen represents movement and Qian represents vigor, so movement becomes even more vigorous. It also says, "Upright and prosperous, this is the mandate of heaven."

注：剛自外來而為主於內，動而愈健，剛中而應，則威剛方正，私慾不行，何可以妄。使有妄之道滅，無妄之道成，非大亨利貞而何。剛自外來而為主於內，則柔邪之道消矣；動而愈健，則剛直之道通矣；剛中而應，則齊明之徳著矣，故大亨以正也。天之教命，何可犯乎，何可妄乎。是以匪正則有眚而不利有攸往也。謹按：經脫愈字，注脫則字。詳其義理，脫亦明矣。

This passage explains that the strong force comes from outside and becomes the master of the inner trigram. It becomes more vigorous as it moves, with the strong element occupying the central position and corresponding with the upper and lower parts. Thus, it is strict, upright, and impartial, making private desires impossible to take root. How could there be room for falsehood? The way of falsehood is eliminated, and the way of truth is established. This is not anything other than "great prosperity and uprightness." When the strong force comes from outside and becomes the master within, the weak and perverse ways retreat. As it moves, it becomes more vigorous, allowing the way of strength and uprightness to prevail. With the strong in the center and corresponding, the virtue of strictness and clarity is displayed. Therefore, it is said, "great prosperity through uprightness." How can the heavenly command be violated or acted upon recklessly? Therefore, anything that does not conform to uprightness brings calamity and is unfavorable for movement. Guo Jing notes: the text "moving and vigorous" is missing the character "yù," and the commentary is missing the character "zé." Upon careful examination of the meaning, the error of the missing characters becomes clear.

象曰：天下雷行，物與無妄，先王以茂對時育物。物上誤增萬字。今本見注中萬字，不審是注家意義，便致誤增。但注末舉經文嘆美對時育物莫盛於斯，足明其誤也。

The Image Commentary of the hexagram "Wu Wang" should read: "Thunder moves under heaven, things grow without being forced, thus the former kings acted in accordance with the seasons and nurtured all things." The current version mistakenly adds a "wan" before the character "wu," making it "nurture all things." This error occurred because the copyist saw the word "wanwu" in the annotations and incorrectly added it to the main text. However, the annotations conclude by citing the main text and praising it, saying "to act in accordance with the seasons and nurture things, nothing surpasses this," which perfectly matches the main text, thereby proving that the addition of the character was a mistake.

六二：不耕穫，不菑畬，則利有攸往。注：不耕而獲，不菑而畬，代終已成而不造也。不擅其美，乃盡臣節，則利有攸往。謹按：象曰不耕而獲，求富也，求字誤作未字。凡立身仕宦，皆從微至著，務求爵位漸髙而成富貴，揚名顯親。其六二不擅其美，盡其臣節，而豈圖謀未審而已。故井九三井渫不食，使我心惻，象曰求王明受福也。子曰富而可求，是此類也。

The Line Statement of the Second Line of the卦 "Wu Wang" says: "Not plowing and reaping, not clearing and cultivating, but benefiting from the achievements of previous generations without initiating anything oneself." The commentary explains that this refers to not personally cultivating the land yet having a harvest, not personally clearing new fields yet having fertile land. It means relying on the accomplishments of predecessors rather than starting from scratch. Not claiming the credit for oneself is precisely fulfilling the virtue of a loyal minister, hence it is advantageous to go somewhere. Guo Jing notes: The Image Commentary should read "Not plowing and reaping, seeking wealth," but the current text mistakenly writes "not" instead of "seeking." In general, when one establishes oneself and enters officialdom, it is from humble beginnings to prominence, striving for increasing rank and achieving wealth and honor, to gain fame and bring glory to one's parents. The Second Line of Six does not claim the credit for itself and fulfills the duty of a minister, which is not merely "acting without proper consideration." Therefore, the Line Statement of the Third Line of the "Well"卦 says "The well is cleaned but not used, causing me sorrow," and its Image Commentary says "Seeking the wisdom of the king, receiving blessings." Confucius also says "Wealth that can be sought," all belonging to the same category of expressions.

大畜上九象：何天之衢亨，道大行也。脫亨字。尋其義理不圓，足明其脫也。頤六五：拂經居貞吉，不可涉大川。注：以陰居陽，拂經之義。行則失類，故宜居貞也。無應於下而比於上，故可守貞從上，得頤之吉。雖得居貞之吉，處順違謙，難未可涉。謹按：順字誤作頤字。審詳註義，義自見矣。

The "Great Accumulation" hexagram's upper ninth line "Image Commentary" should read "Why is the sky's thoroughfare unimpeded? The way is greatly flourishing," but the current text has omitted the character "亨." Investigating the meaning, it is incomplete and insufficient, which sufficiently proves that there is a missing character. Furthermore, in the "Nourishment" hexagram's sixth line five, the line statement says, "Defying the path and dwelling in firmness brings good fortune; one should not cross great rivers." The commentary explains that a yin line occupying a yang position signifies going against the usual way; if there is any action, it would lose its kindred, so it is suitable to remain in a stable and upright position. Since it has no response below and is closely attached to the upper ninth line, it can maintain uprightness and obey those above, thus obtaining good fortune in nourishment. Although it has obtained good fortune through uprightness, it is in a position of obedience and thus violates the meaning of humility and retreat, so it is still not advisable to cross dangerous waters. Guo Jing carefully examines the commentary's meaning and notes that the character "顺" (obedience) was mistakenly written as "颐" (nourishment). By carefully reading the commentary's meaning, the correct reading becomes evident.

大過音：過越之過也。謹按：音字下誤增相字，之字上脫越字。其過越之過惟在去聲，相過之過在平聲，誤亦明矣。九三：棟橈凶。注：繫心在一，宜其淹溺而凶衰也。謹按：衰字誤作喪字。大過義在拯衰危，非在喪亡死喪之義，誤亦明矣。

The annotation of the hexagram Da Guo should be read as "overpassing, the overpassing." Guo Jing carefully notes: the current edition has mistakenly added the character "xiang" below the character "yin," and has omitted the character "yue" above the character "zhi," resulting in "yin xiang guo zhi guo also." According to "guo yue," the "guo" in "guo yue" is pronounced in the falling tone, while the "guo" in "xiang guo" is pronounced in the level tone. These two have different pronunciations and meanings, and the error becomes clear. Furthermore, the line statement of the third line, "the beam bends, calamity," should be annotated as "fixing the mind on one thing, it is appropriate that it leads to drowning and decline." Guo Jing carefully notes: the character "shuai" was mistakenly written as "sang." The meaning of the hexagram Da Guo lies in saving from decline and danger, not in loss or death. The error becomes clear.

九五：枯楊生華，老婦得其少夫。注：生華不可乆，少夫誠可醜也。象曰：老婦少夫。謹按：爻注象三少字並誤作士字。定本少字蟲傷，類於士字，誤亦明矣。士字義理無取。

The line statement of the ninth line of the "Great Excess" hexagram should be "A withered elm produces flowers, an old woman marries a young husband." The annotation should be "The production of flowers is not enduring, and a young husband is indeed contemptible." The Image Commentary should be "An old woman and a young husband." Guo Jing carefully notes: the character "少" in the line statement, the annotation, and the Image Commentary has all been mistakenly written as "士." The original character "少" in the definitive text was damaged by insect蛀, making its shape resemble "士," leading to errors in transmission. The mistake is now clear. If it were written as "士夫," there would be no meaningful interpretation in terms of meaning.

坎：習坎。注：坎，陷之名也；習，便習之。彖曰：坎，習坎，重陷也。謹按：卦首習字上脫卦名坎字，彖曰下亦脫坎字。且王注卦首先解坎義，後論便習，足明習字上有坎字。且按說卦明八卦生成之用，雲勞乎坎，且無習字；又說八卦名，乾健也，坤順也，坎陷也，亦無習字；又離卦離上而離下也，乾為馬，坎為水，並無習字。誤脫亦明矣。

The hexagram "Kan" should be read as "Kan, Xi Kan," and the commentary explains: "Kan" refers to a pit or depression, and "Xi" means to practice repeatedly. The "Commentary on the Judgment" states: "Kan, Xi Kan, meaning repeated depression." Guo Jing carefully notes that the character "Kan" is missing above the character "Xi" in the current version of the hexagram's name, and also the character "Kan" is missing in the "Commentary on the Judgment" following "Tuan Yu." Moreover, Wang Bi's commentary first explains the meaning of "Kan" and then discusses "Xi," which shows that the character "Kan" originally appeared above "Xi." Furthermore, the "Discourse on the Trigrams" explains the functions of the eight trigrams, stating "toil in Kan," without the character "Xi." It also lists the names of the eight trigrams, saying "Qian, represents strength; Kun, represents compliance; Kan, represents depression," without the character "Xi." Similarly, it states "Li hexagram, with fire above and fire below," "Qian represents a horse," and "Kan represents water," none of which include the character "Xi." Thus, the error of a missing character is clear.

離象曰：明兩作離，大人以明照繼明照于四方。注：繼謂不絕也。明照相繼，不絕曠也。謹按：脫明照字。審詳註中，義自見矣。

The Image Commentary of the "Li" hexagram should read "Light shines forth, the superior person uses brightness to continue shining brightness in all directions." The annotation explains: "Continuing" means without interruption; brightness follows continuously, without interruption or gap. Guo Jing carefully notes: the current text has omitted the two characters "mingzhao" (brightness illumination), resulting in "The superior person continues shining brightness in all directions." By carefully reading the annotation's statement of "mingzhao xiangji" (brightness illumination continuing), the correct reading becomes evident.

六二：黃離元吉。注：居中得位，以柔處柔，履文明之盛而得其中，故曰黃離也。柔居中正，處得其位，初則尚敬而我比焉，為卦之主，能通其道，體明履順，吉之大者，故曰元吉也。少三十七字。謹按：墨書者解黃離，朱書者解元吉。今本多脫朱書者，故錄出之以備其義也。

The Line Statement of the Second Line of the Li hexagram says, "Yellow Li, Great Good Fortune." The commentary explains: The Second Line is in the center and occupies the correct position. With a gentle and compliant nature in a gentle and compliant position, it stands on the peak of civilization and can maintain the center, hence it is called "Yellow Li." A gentle line in the center upholding correctness, being in the proper position, and having the initial Nine showing respect and intimacy, the Second Line becomes the main line of the hexagram. It can understand the way, observe brightness, and practice gentleness, which is the greatest of good fortune, hence it is called "Great Good Fortune." The current version lacks thirty-seven characters compared to the standard version. Guo Jing notes: In the standard version, the part written in black ink explains "Yellow Li," and the part written in red ink explains "Great Good Fortune." The current version has omitted the part written in red ink, so here it is recorded to complete the full meaning.

九四注：無應無乘。謹按：乘字誤作承字。然四應在初，初復陽體，兩雄必爭，是無應也；三雖在下得位剛強，是無乘也。蓋乘承聲同，轉寫為誤，尋義趣可知也。

The annotation for line nine in the fourth position of the Li hexagram should be "no corresponding line and no superior line." Guo Jing carefully notes: the character "cheng" (to ride upon) was mistakenly written as "sheng" (to support). The line nine in the fourth position corresponds to line one, but line one is also a yang line. Two strong lines meeting will inevitably contend, hence "no corresponding line." Although line three is in a lower position but is correct and strong, it is difficult to overpower, hence "no superior line." Probably, the characters "cheng" and "sheng" sound similar, leading to a copying error due to their phonetic resemblance. By examining the meaning and intent of the text, one can understand this.

咸彖注：不能感非類也。謹按：不字誤作亦字。感非類，冬筍之應，註疏比類況詳之。遁彖：小利貞，浸而長。注：陰道雖浸而長，正道亦未全滅，故小利貞也。謹按：雖字誤作欲字。子欲居九夷，召子欲往，皆未往之辭。卦有六爻，兩爻已變，不可言欲，誤亦明矣。

The annotation of the "Xian" hexagram's Commentary on the Judgment should read "It cannot affect non-similar things." Guo Jing notes: the character "bu" (not) was mistakenly written as "yi" (also). Regarding感应 between different kinds, such as the bamboo shoot growing in winter, both the annotation and the commentary have used similar examples to explain this in detail. Furthermore, in the "Dun" hexagram's Commentary on the Judgment, the phrase "small benefit of uprightness, gradually increasing," the annotation should be "the yin energy although gradually increasing, the correct path has not yet completely disappeared, hence small benefit of uprightness." Guo Jing notes: the character "sui" (although) was mistakenly written as "yu" (desire). Confucius said "I wish to reside in the nine夷," and Gongshan Fu Yao invited him, and "the Master wished to go," both are expressions of things not yet carried out. Now, among the six lines of the "Dun" hexagram, two lines have already changed to yin, and the growth of yin has become a fact. Therefore, it is no longer appropriate to say "yu" (desire), and the error becomes clear.

大壯六五：喪牛于易。注：牛，壯也，而喪其牛，失其所居者也。能喪壯於易，不於險難，故得無悔。二履正吉，能幹其任，而已委焉，則得無悔。委之則難不至，居之則敵冦來，故曰喪牛于易。象曰：喪牛于易。經注象五牛字並誤作羊字。大壯之義莫先於牛，義可見矣。

The line statement of the sixth line of the hexagram Da Zhuang says, "Lose an ox in the easy place." The commentary explains: Oxen symbolize strength and vigor, and losing one's ox signifies losing the position one holds. Being able to lose strength in an easy place rather than in a dangerous one, one can thus have no regret. The line nine two walks in the correct path and is auspicious, capable of handling its task. The line six five entrusts the important task to it, thus attaining no regret. Entrusting the task away brings no calamity, whereas holding on to it oneself invites enemy attacks. Therefore, it says, "Lose an ox in the easy place." Its Image Commentary also says, "Lose an ox in the easy place." The present text, commentary, and Image Commentary all have five instances of the character "ox" mistakenly written as "sheep." The hexagram Da Zhuang takes its imagery from nothing more fitting than an ox. Its meaning is clear.

明夷上六：至晦。注：處明夷之極，是至晦者也。謹按：晦字上脫至字，誤增不明字。按初九註明夷之主在於上六，上六為至暗者也。據此三爻注義，至晦之理極明，斷可知矣。

The line statement of the sixth line at the top of the Mingyi hexagram should be "to the utmost darkness." The annotation says: the sixth line at the top is at the extreme of Mingyi, which is the most obscure. Guo Jing notes: the current text has omitted the character "至" above "晦" and mistakenly added the words "not bright." Checking the annotation of the initial line nine, which says "the main aspect of Mingyi lies in the sixth line at the top," and also says "the sixth line at the top is the utmost darkness." Based on the meanings of these annotations, the reasoning that the sixth line at the top is "to the utmost darkness" is very clear, and can be decisively determined.

蹇象曰：山上有水，蹇。君子以正身修徳。注：除難莫若正身修徳也。謹按：經注正字並誤作反字。且博聞強識而譲，敦善行而不怠，謂之君子。既成君子之名，若反君子之身，則是小人之道。又曰難由正濟，又曰遇難失正，吉可得乎。足明反身之義乖矣，亦固在不惑，昭然顯著。

The Image Commentary of the "Obstruction" hexagram should read "Mountains with water above, Obstruction; the superior person acts with integrity and cultivates virtue." The annotation says: there is no better way to remove difficulties than to correct oneself and cultivate virtue. Guo Jing carefully notes: the character "zheng" (correct) in both the text and the annotation has been mistakenly written as "fan" (reverse). Moreover, a person who is widely informed, has strong memory, and is humble and yielding, who sincerely practices good deeds without slackness, can be called a superior person. Once having achieved the reputation of a superior person, if one reverses and changes the nature of a superior person, then it becomes the way of a petty person. Wang Bi also said "difficulty can be overcome by uprightness," and also said "when encountering difficulty and losing uprightness, can good fortune be obtained?" This sufficiently demonstrates that "reversing oneself" is contrary to reason, while "correcting oneself" is precisely about facing difficulties without confusion, which is clearly evident.

六二：王臣蹇蹇，匪躬之故。注：履中行義，以存其正也。謹按：正字誤作上字。疏云：六二是五之臣，往應於五，履正居中，志匡王家，能涉蹇難而往濟蹇。疏意祇為六二履正居中能濟蹇難，觀疏尋義，誤亦可知。

The Line Statement of the Sixth Line in the "Jian" hexagram says, "The king's minister is obstructed, not because of his own fault." The annotation should be "Walking the middle path and upholding righteousness, to maintain the correct course." Guo Jing carefully notes that the character "zheng" (correct) was mistakenly written as "shang" (upper). Kong Yingda's commentary states that the Sixth Line is the minister of the Nine in the Fifth, going forward to respond to the Nine in the Fifth, walking the correct path and occupying the central position, determined to support the royal house, thus being able to overcome the difficulties of Jian and proceed to relieve the crisis. The meaning of the commentary merely indicates that the Sixth Line walks the correct path and occupies the central position, thus being able to overcome the difficulties of Jian, and does not involve the so-called "maintaining the upper." By comparing the commentary and examining the meaning, the error can be understood.

九三：往蹇來正。注：進則入險，來則得位，故曰往蹇來正。為下卦之主，是內之所恃也。象曰：往蹇來正。謹按：經注象三正字並誤作反字。此爻辭注爻皆當位各履其正，又六四注得位履正當其本實，九五注居不失正，據四節正字義，足明三處反字誤也。

The line statement of the third line of the Jian hexagram should be "Going forward meets difficulty, coming back attains correctness," and the commentary explains: going forward leads to peril, returning leads to correctness, hence it is said "Going forward meets difficulty, coming back attains correctness." The third line is the main line of the lower trigram, and is relied upon by the inner trigram. Its Image Commentary should also be "Going forward meets difficulty, coming back attains correctness." Guo Jing notes: the character "correctness" in the text, commentary, and Image Commentary of this line has all been mistakenly written as "reverse." The line statement and commentary of this line discuss each line's proper position and adherence to correctness. Looking further at the commentary on the fourth line, it says "occupies a proper position and adheres to correctness, fulfilling its true nature," and the commentary on the fifth line says "resides without losing correctness." Based on these instances where the character "correctness" is used, it is sufficient to prove that the three instances where "reverse" appears are incorrect.

解初六：無咎。注：解者，解散也。屯難盤結，於是乎解也。謹按：脫散字。已於上經剝卦論訖。

The line statement of the first line of the Hexagram 46 (Jie, Resolution) says "no blame," and the annotation should read "Jie means to disperse; difficulties are entangled and thus are resolved." Guo Jing carefully notes: the current text has omitted the character "散" (disperse), making it read "Jie means to resolve." This pattern of using two characters together to form a meaning has already been explained in the upper section of the Hexagram 41 (Bo, Decay), where it says "Bo means to decay."

損六五：或益之十朋之龜，弗克違，元吉。注：陰非先唱，柔非自任，尊以自居，損以守之，故民用其力，士竭其功，智者慮能，明者慮策，弗能違也，則眾才之用盡矣。謹按：士字誤作事字。按註疏初論庶民，次舉眾士，三用才智，四任明逺，則是眾才之義，非闗物務諸事。蓋為士事聲相近，因而誤焉。

The Line Statement of the sixth line in the fifth position of the "Loss" hexagram says: "Some may give ten turtle shells, but they cannot be resisted, thus bringing great good fortune." The commentary explains: the yin line does not initiate initiatives, and the flexible line does not display its abilities boastfully; the line in the fifth position, although occupying a high position, maintains humility and self-restraint. Therefore, the people are willing to exert their efforts, the scholars are willing to dedicate their abilities, the wise are willing to plan strategies, and the enlightened are willing to devise strategies. No one can resist this, and thus the talents of all people are fully utilized. Guo Jing carefully notes: the character "shi" (scholar) in the commentary was mistakenly written as "shi" (matter). According to the hierarchy of commentary and explanation, first discussing common people, then mentioning the scholars, then using those with wisdom and ability, and finally those with insight and foresight, it is precisely about the principle of utilizing various talents, unrelated to objects and affairs. Probably because the sounds of "shi" (scholar) and "shi" (matter) are similar, leading to this error.

益六三：益之用凶事，無咎，有孚中行，告公用圭。注：以陰居陽，求益者也，故曰益之。益不外來，已自為之，物所不與也。故在謙則戮，救凶則免。以陰居陽，處下卦之上，壯之甚也。用救衰危，物所恃也，故用凶事得無咎也。若能益不為私，志在救難，壯不至亢，信不失中，以此告公，國主所任也。用圭之禮，備此道矣，故曰有孚中行告公用圭也。

The line statement of the sixth line in the third position of the "Yi" hexagram says, "To benefit through calamity, there is no blame; with sincerity and adherence to the middle path, one reports to the public with a jade tablet." The commentary explains: The sixth line is a yin line occupying a yang position, which is seeking gain, hence it is said "to benefit." This gain is not obtained from outside, but is sought by oneself, so it is not approved by others. Therefore, if used in a situation of humility and retreat, it may lead to punishment, but if used to assist in a calamity, it can avoid blame. Since this line is yin in a yang position and is located above the lower trigram, it is overly strong. Using this strength to assist the weak is exactly what people rely upon, so using it in a calamitous situation can avoid blame. If the gain is not for private benefit, but for helping those in distress, and the strength is not excessive, and sincerity is maintained without losing the middle path, then reporting this to the public is what the ruler trusts. The ceremony of presenting a jade tablet is precisely an embodiment of this principle, hence it is said, "with sincerity and adherence to the middle path, report to the public with a jade tablet."

公者，臣之極也。凡事足以施天下，則稱王；次天下之大者，則稱公。六三才不足以告王，足以告公而得用圭者，故曰告公用圭也。謹按：亢字下脫信字，中字下誤增行字。其信字本為有孚生義，審詳首末注義，義亦自明。

The annotation continues: "Gong" is the most esteemed among ministers. Those whose achievements can benefit the whole world are called Wang, and those whose achievements are next to benefiting the whole world are called Gong. The quality of the Sixth Line in the Third position is insufficient to report to the King, but it is sufficient to report to the Gong and thus can hold the jade圭. Therefore, it says "report to Gong with the jade圭." Guo Jing respectfully notes: In the annotation, the character "Xiang" (亢) following "Zhuang bu zhi Xiang" is missing the character "Xin," and the character "Zhong" following "Xin bu shi zhong" has an extra character "Xing." The character "Xin" originally comes from the Classic's "You Fu" (having sincerity), and by carefully examining the meaning at the beginning and end of the annotation, the correct interpretation becomes clear.

姤：女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。女壯勿用取女，不可與長也。謹按：爻辭取字下誤增女字，彖辭勿用取上脫女壯字，勿用取下誤增女字。非但不背定本，審詳六十四卦爻彖理例，誤增誤脫亦甚昭晰可知。

The hexagram "Gou" states: "Gou, a strong woman, do not take her as a wife." The "Tuan Zhuan" says: "Gou means meeting; it is the meeting of the soft with the strong. 'Do not take her as a wife' because she cannot be matched with a long-term partner." Guo Jing carefully notes: the character "nü" (woman) was mistakenly added after "qu" (take) in the hexagram statement, and it should originally be "do not take." In the "Tuan Zhuan," the words "nü zhuang" (a strong woman) were omitted before "do not take," and the character "nü" was also mistakenly added after "qu." By correcting these errors, it not only conforms to the established text but also clearly identifies where characters were mistakenly added or omitted in the statements of the sixty-four hexagrams and their lines, as well as in the "Tuan Zhuan."

初六：繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。注：羸豕，牝豕也。群豕之中，豭強而牝弱，故謂之羸豕也。孚猶鶩躁也。夫陰質而躁怒，羸豕特甚焉。言以不貞之陰，失其所牽，其為淫醜，若羸豕鶩蹢躅也。謹按：鶩字並作務字，字義恰作鶩字。觀察義理自明矣。

The line statement of the first line of the Gou hexagram says: "Bound to the golden bridle, uprightness brings good fortune, if going forward, one meets misfortune, the weak pig shows restlessness." The commentary explains: "Weak pig" refers to a sow; among a group of pigs, the boar is strong while the sow is weak, hence called a weak pig. "Fu" is like rushing about restlessly. Those with a nature of being restless and angry, sows are most typical. This describes a yao that is not upright, once it loses restraint, its licentious and evil appearance is like that of a weak sow rushing about restlessly. Guo Jing notes: In the current text, the character "wu" is used instead of "wu" (which means rushing). According to the meaning, the character for rushing should be used. Observing the meaning, it is clear.

九二：包有魚，無咎，不利賔。注：初陰而窮下，故稱魚。不正之陰，處遇之始，不能逆近者也。初自樂來應己之廚，非為犯奪，故無咎。擅人之物以為己惠，義所不為，故不利賔也。九四：包無魚，起凶。注：二有其魚，故失之也。無民而動，失應而作，是以凶也。謹按：無字誤作失字。審詳九二爻注義，義斯見矣。

The line statement of the second line in the Gou hexagram, "There is a fish in the basket, no blame, not favorable for guests," explains that the initial line is a yin line in a low position, hence called "fish." This improper yin is at the beginning of meeting, and cannot be opposed by those who are close to it. The initial line voluntarily comes to join the second line's kitchen, not because the second line invades or takes it, so there is no blame. However, taking others' things as one's own favor is morally wrong, hence it is not favorable for guests. The line statement of the fourth line, "There is no fish in the basket, leading to misfortune," explains that the fish has already been taken by the second line, so the fourth line loses it. Without the people to rely on, it acts recklessly, losing what it should have, hence there is misfortune. Guo Jing carefully notes that the character "wu" in the annotation was mistakenly written as "shi," and should be read according to the line statement "there is no fish" as "therefore there is none." By carefully reading the meaning of the annotation on the second line, its meaning becomes clear.

九五：似杞包瓜，含章，有隕自天。注：杞之為物，生於肥地；包瓜為物，繫而不食。九五履得尊位，不遇其應，得地而不食；含章而未發，不遇其應，命未流行。然處得其所，體剛居中，志不舍命，而不可傾隕，故曰有隕自天也。謹按：似字誤作以字。審詳爻註文義，義自見矣。

The line statement of the ninth line of the fifth position in the Gou hexagram should be "It resembles the杞tree enclosing a gourd, containing virtue, with something falling from heaven." The commentary says: The杞tree grows in fertile land; a gourd wrapped up is only tied but not eaten. The ninth line is on a noble position, yet it does not meet a corresponding line, like having fertile land but not being able to eat; possessing literary virtue but not being able to display it, not meeting a corresponding line, and unable to implement policies. However, its position is appropriate, its nature is strong and healthy, and it is in the central position. Its aspirations do not abandon the mandate of heaven, so it does not fall. Therefore, it is said "something falls from heaven." Guo Jing respectfully notes: The character "resembles" in the line statement was mistakenly written as "with." By carefully examining the meaning of the line statement and the commentary, the correct reading becomes evident.

萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝亨也。利見大人亨利貞，聚以正也。用大牲吉，利有攸往，順天命也。謹按：彖舉爻辭脫利貞字。凡六十卦彖先舉爻辭後以義結，皆無遺漏。具錄彖如前，審而詳之，脫亦明矣。

The Hexagram 61 (Cui) Hexagram Statement says: "It is smooth, the king comes to the temple, it is advantageous to see a great man, it is smooth, it is advantageous to maintain uprightness, using great sacrifices brings good fortune, it is advantageous to go somewhere." The Commentary on the Judgment should read: "Cui means gathering. With smoothness and joy, the strong line is in the center and responds, hence gathering. The king comes to the temple, indicating filial piety and smoothness. It is advantageous to see a great man, smoothness and uprightness, gathering with uprightness. Using great sacrifices brings good fortune, advantageous to go somewhere, following the mandate of heaven." Guo Jing respectfully notes: the present version of the Commentary on the Judgment omits the word "li zhen" when citing the Hexagram Statement. For all sixty hexagrams, the Commentary on the Judgment first cites the hexagram and line statements, then concludes with the meaning. There has never been any omission in the citations. The full text of the Commentary on the Judgment has already been quoted above. Careful reading and detailed examination will clearly reveal the error of the missing character.

六三：萃如嗟如，無攸利，往無咎，小吝。注：履非其位，以比於四，四亦失位不正，不正相聚，患所生也。今本注：履非其位，以比於四，四亦失位，不正相聚，患所生也。謹按：註失位不正字下更合有不正字，相聚字下不合更有相聚不正字。具錄定本今本如上，審而詳之，誤可見矣。

The line statement of the sixth line in the third position of the "Cui" hexagram, "Cui ru jie ru, wu you li, wang wu jiu, xiao lin," states: The situation is like lamentation, beneficial to nothing, going forward brings no blame, but there is slight hardship. The original commentary says: The position occupied is not its proper place, yet it is closely related to the ninth line in the fourth position, which also occupies an improper position and is not correct; when incorrect lines gather together, calamity arises from this. The current commentary says: The position occupied is not its proper place, yet it is closely related to the ninth line in the fourth position, which also occupies an improper position; when incorrect lines gather together, calamity arises from this. Guo Jing notes: Below the four characters "shi wei bu zheng," there should be an additional "bu zheng," and below the two characters "ju xi," there should not be a repetition of characters. The original and current commentaries have been recorded as above. Careful reading and detailed consideration will clearly show which is correct.

困初六：臀困于株木，入于幽谷，三歳不覿。謹按：彖曰入于幽谷，不明也。不明字上誤增幽字，義亦甚明也。

The Line Statement of the first line of the Hexagram of困 (Obstruction) says: "The buttocks are trapped by a thorny tree, entering a dark valley, three years without seeing." Guo Jing carefully notes: the transmitted text should read "entering a dark valley, not clear," but the current version mistakenly adds an extra "幽" (dark) before "不明" (not clear), making it "幽不明" (dark not clear). Since the classic text already states "entering a dark valley," the transmitted text only needs the two words "not clear" to explain it, and the meaning is already very clear.

井：改邑不改井，無喪無得，往來井井，汔至亦未繘井，羸其瓶，凶。彖曰：巽乎水而上水，井。井養而不窮也。改邑不改井，無喪無得，往來井井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。謹按：脫無喪無得往來井井兩句。凡彖先舉卦名釋訖，次舉爻辭，後以義結，六十三卦無如此者，足明誤脫矣。

The Hexagram Statement of the Well says: "Changing the city but not the well, no loss, no gain, coming and going to the well, the water is near but not yet drawn up, the jar is broken, calamity." The Commentary on the Judgment should read: "Flexible like water and rising above water, the Well. The Well nourishes without end. Changing the city but not the well, no loss, no gain, coming and going to the well, this is because of the strong and central line. The water is near but not yet drawn up, there is no achievement. The jar is broken, hence calamity." Guo Jing carefully notes: the present text is missing the phrases "no loss, no gain" and "coming and going to the well." All Commentaries on the Judgment first state the hexagram name and explain it, then cite the hexagram and line statements, and conclude with reasoning. The other sixty-three hexagrams are not like this present text, which proves that the text is incorrectly missing parts.

鼎：元吉，亨。彖曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，以養聖賢。注：亨者，鼎之所為也。革去故而鼎取新，故為亨飪調和之器也。去故取新，聖賢不可失也。飪，熟也，天下莫不用也，乃上以亨上帝，而下以養聖賢也。謹按：經帝字下誤增而大亨字，注養字上誤增大亨字。非但定本，且義理冗長，誤自明焉。

The Hexagram of the Cauldron states: "Original auspiciousness, smooth and harmonious." The Commentary on the Judgment says: "The Cauldron is an image. Using wood to kindle fire, it is used for cooking. The sage uses it to offer sacrifices to the Supreme Deity and to nourish the sages and virtuous ones." The annotation explains that cooking is precisely the function of the cauldron. The Hexagram of Revolution removes the old, while the Hexagram of the Cauldron takes in the newly formed, so the cauldron is an instrument for cooking and harmonizing. In the process of removing the old and taking in the new, the sages and virtuous ones must not be lost. "Rèn" means to cook thoroughly; there is no place in the world that does not use it. Thus, it is used above for sacrifices to the Supreme Deity and below for the nourishment of the sages and virtuous ones. Guo Jing carefully notes: the present text mistakenly adds the words "er da heng" (and great harmony) below the character "Di" (Deity) in the phrase "Shang Di" (Supreme Deity) in the canonical text. It also mistakenly adds the words "da heng" (great harmony) above the character "yang" (nourish) in the annotation's phrase "yi yang shengxian" (to nourish the sages and virtuous ones). This not only conflicts with the established text but also makes the meaning redundant and cumbersome, and the error is clear.

震：亨。震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：震，亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚逺而懼邇也。不喪匕鬯，出可以守宗廟社稷，以為祭主也。注：明所以堪長子之義也。不喪匕鬯，則已出可以守宗廟社稷也。謹按：經脫不喪匕鬯字，注脫社稷字。非唯定本，理義且乖。

The Hexagram of Zhen states: "It is smooth. When Zhen comes, there is fear and trembling, but then laughter and joy, the shock extends a hundred li, and the sacrificial vessels are not lost." The Commentary on the Judgment says: "Zhen is smooth. When Zhen comes, there is fear and trembling, which may bring good fortune. Laughter and joy follow, indicating a model for later. The shock extends a hundred li, meaning it alarms those far away and terrifies those near. The sacrificial vessels are not lost, meaning one can go out to take charge and protect the ancestral temples and the state, serving as the chief in sacrifice." The annotation says: This explains the reason why the eldest son is capable of bearing great responsibility. If one does not lose the sacrificial vessels, then one can go out to take charge and protect the ancestral temples and the state. Guo Jing carefully notes: The present version of the Commentary on the Judgment is missing the four characters "not losing the sacrificial vessels," and the annotation is missing the two characters "state." This not only differs from the authoritative version but also does not make sense in terms of meaning.

艮其背，不獲其身，行其庭，不見其人，無咎。注：凡物對面而不相通，否之道也。艮，止也。不相交通之卦，各止而不相與，何得無咎。唯不相見乃可也。施止於背，不見其所欲而得其所止也。背者，無見之處也。無見則自然靜止，靜止而無見，則不獲其身矣。相背者雖近而不相見，故行其庭不見其人也。

The Hexagram Statement of 《Gen》 says: "Stop the back, not seeing oneself, walk through the courtyard, not seeing a person, no blame." The commentary explains: Whenever two people face each other but their minds do not communicate, this is the blocked path of the Hexagram 《Pu》. "Gen" means to stop. This is a hexagram where above and below do not communicate, each stopping on its own and not interacting with the other, how can there be no blame? Only when they do not see each other can there be no blame. Applying the stop to the back, one does not see what one desires, thus attaining the place of stopping. The back is the part that sees nothing; seeing nothing naturally leads to stillness. Stillness and not seeing also lead to not being aware of one's own existence. Although two people who are facing each other are close at hand yet do not see each other, hence it is said, "walk through the courtyard, not seeing a person."

夫施止不於無見，令物自然而止；若強止之，則奸邪並興。近而不相得則凶，其得無咎者，艮其背而不獲其身，行其庭不見其人故也。謹按：注見其所字誤作隔物字，背者無見之處，處字誤作物字，其得無咎下脫者字。亦詳義可知矣。

The commentary continues to say: applying the method of stopping and resting should be applied in the place of "not seeing anything," allowing external things to naturally come to a halt; if one forcefully stops them, wickedness will arise together. When things are close to each other but do not harmonize, there will be danger; this hexagram can thus have no blame, precisely because of "keeping still on the back without seeing the body, walking in the courtyard without seeing the person." Guo Jing respectfully notes: the commentary's phrase "not seeing what it desires" had the three characters "see its desire" mistakenly written as "separating objects"; the phrase "the back is the place of no seeing" had the character "place" mistakenly written as "object"; below "it has no blame," a character "者" was omitted. By carefully examining the meaning, one can understand this.

彖：艮其止，止其所也。注：艮背曰止，以明背則止也。施止不可於面，施背乃可也。施止於止，不施止於行，得其所也，故曰艮其止止其所也。謹按：注首艮字今本多作易字。觀其義，義可見矣。

The Commentary on the Judgment of the "Mountain" hexagram says: "Gaining stillness by stopping, stopping at its proper place." The annotation explains: stopping at the back is called "stopping," which indicates that opposing directions can bring stillness. Applying stopping to the front is not feasible, but applying it to the opposite direction is possible. Applying stopping where it should be stopped, and not applying it where movement is needed, is called being in the proper place. Therefore, it is said, "Gaining stillness by stopping, stopping at its proper place." Guo Jing respectfully notes: the character "Geng" at the beginning of the annotation is often written as "Yi" in the current text. By examining the meaning of the annotation, one can clearly discern the correct from the incorrect.

九三：艮其限。注：止加其限。謹按：限字誤作身字。但詳六四爻及注，則義可知矣。六四：艮其身，無咎。注：中上稱身，履得其位，止於諸身，得其所處，故不陷於咎也。謹按：於字誤作求字，義亦可知矣。

The Line Statement of the third line of the Gen hexagram, "Gèn qí xiàn," should be interpreted as "Stopping at its limit." Guo Jing notes: The character "xiàn" in the annotation was mistakenly written as "shēn." If one carefully examines the Line Statement and annotation of the fourth line, the meaning becomes clear. The Line Statement of the fourth line, "Gèn qí shēn, wú jiù," states: "Stopping at its body, no blame." The annotation explains: The section above the central line is called "body." The fourth line occupies the correct position, stopping at its own body, thus finding its proper place and therefore not falling into blame. Guo Jing notes: The annotation's phrase "zhǐ yú zhū shēn" has the character "yú" mistakenly written as "qiú," and this error can also be inferred.

漸彖：女歸吉也。謹按：漸彖女歸吉下誤增也字，已於上經比卦論訖。象：君子以居賢徳善風俗。賢徳以止巽則居，風俗以止巽則善。謹按：脫風字。觀注可知文句圓暢，若無風字，則文闕理亦甚明矣。

The present text of the Commentary on the Judgment for the Hexagram of Gradual Progress reads "A woman returning is auspicious." Guo Jing carefully notes: The word "also" has been mistakenly added after "A woman returning is auspicious" in the Commentary on the Judgment. This type of textual error has already been explained in the upper section of the Classic, specifically in the Hexagram of Comparison. Furthermore, the present text of the Image Commentary for the Hexagram of Gradual Progress should be "The superior person acts by dwelling in virtue and cultivating good customs." The annotation explains: Virtue is able to dwell in peace through stillness and flexibility, and good customs are able to become refined through stillness and flexibility. Guo Jing carefully notes: The present text has omitted the character "wind," resulting in "cultivating good customs." Comparing it with the annotation, it is clear that the sentence is more coherent with the character "wind." If the character "wind" is missing, the meaning becomes incomplete, and the reasoning is quite clear.

歸妹六五小象：不如其娣之袂良。謹按：良字下誤增也字。驗三百八十三爻小象先舉爻辭後以義結，爻辭下盡無也字，誤亦明矣。

The "Xiao Xiang" of line six in the "Gui Mei" hexagram should read "not as good as her sister's sleeve." Guo Jing carefully notes: the current edition mistakenly adds a "also" after the character "liang." Checking the "Xiao Xiang" of the 383rd line, all of them first cite the line statement and then conclude with reasoning, and none of the line statements are followed by "also." The error is thus clear.

豐初九：遇其配主，雖旬無咎，往有尚。注：處豐之初，其配在四，以陽適陽，以明之動，能相光大者也。旬，均之也。初四俱陽爻，故曰均也。是以雖旬無咎，往有尚也。

The Line Statement of the first line of the Geng hexagram says, "Meeting its matching ruler, though equal there is no blame, going forward will be esteemed." The commentary states: The first line is at the beginning of the fullness, and its matching line is the fourth line. A yang line moving toward another yang line, acting with brightness, the two can illuminate each other and magnify the light. "Ten days" means equality. The first line and the fourth line are both yang lines, so it is said "equal." Therefore, although they are equal in strength, there will be no blame, and going forward will result in being honored.

今本注：處豐之初，其配在四，以陽適陽，以明之動，能相光大者也。旬，均也。雖均無咎，往有尚也。初四俱陽爻，故曰均也。謹按：注初四俱陽爻故曰均也，雖旬無咎往有尚也，前雖字上仍脫是以字，雖字下旬字又誤作均字。為脫誤相仍，恐難分別，故兩錄定本今本，對明在達者，審而詳之，是非可見矣。

The current text's commentary states: "Initial Nine is at the beginning of abundance, and its corresponding line is Nine in the Fourth. A Yang line moving toward another Yang line, acting with brightness, can mutually illuminate and magnify each other. 'Xun' means equality. Although equality does not lead to blame, going forward will still be honored. Initial Nine and Nine in the Fourth are both Yang lines, so it is called 'equality.' Guo Jing notes: The original text should read 'Initial Four are both Yang lines, hence it is called 'equality.' Therefore, even though equality does not lead to blame, going forward will be esteemed.' However, the current text not only reverses the order of these two sentences but also omits the word 'therefore' before 'although,' and the word 'xun' is mistakenly written as 'equality.' Due to the interplay of omissions and errors, it is difficult to distinguish, so I have recorded both the standard text and the current text here, leaving it to discerning scholars to compare and clarify. By carefully reading and examining, one can determine which is correct."

九四：豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主吉，志行也。謹按：脫志字。小象皆先爻辭後以義結，遇其夷主吉既是爻辭，行之一字亦未成義。謹按：睽卦初四俱陽爻，小象云志行也。比例詳義，足見其脫矣。

The Line Statement of the Fourth Line of the Geng hexagram says, "Its covering is full, the sun is seen with the star Dou in the middle of the day, encountering the夷主, it is auspicious." The Image Commentary should be: "Its covering is full, the position is not appropriate. The sun is seen with the star Dou in the middle of the day, indicating darkness and lack of clarity. Encountering the夷主 and being auspicious, the will is carried out." Guo Jing notes: the present text has omitted the character "will" (志). The small Image Commentaries first cite the Line Statement and then conclude with the meaning. Since "encountering the夷主 and being auspicious" is the cited Line Statement, the remaining character "carried out" (行) alone cannot form a complete meaning. Furthermore, in the Kui hexagram, both the First Nine and the Fourth Nine are yang lines, and the small Image Commentary explicitly states "the will is carried out." By comparing these, it is clear that a character has been omitted here.

旅：小亨，旅貞吉。彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨旅貞吉也。注：夫物失其主則散，柔乘於剛則乖。既乖且散，物皆羇旅，何由得小亨而貞吉也。夫陽為物長，而陰皆順陽。惟六五乘剛而復得中乎外，以承於上，陰皆順陽，不為乖逆。止而麗明，動不履妄。雖不及剛得尊位，恢?大道，是以小亨，令羇旅者不失其正，得所安也。謹按：羇字誤作附字。審詳經注大義，斯明矣。

The Hexagram of Travel states: "Slight success, traveling with uprightness brings good fortune." The Commentary on the Judgment says: "Travel means slight success. The yao of the Yin type is in the center of the outer trigram and follows the strength of the Yang, resting and attaching itself to brightness, thus achieving slight success and good fortune in travel." The annotation explains that when all things lose their master, they scatter; when the Yin lines dominate the Yang lines, disorder arises. When both disorder and scattering occur, all things become wanderers without a home. How then can they achieve "slight success" and "good fortune"? Yang is the leader of all things, and Yin follows Yang. Only the line six in the fifth, although it dominates the Yang lines, is in the center of the outer trigram, and supports the line nine at the top. Yin still follows Yang, thus no disorder occurs. It rests and attaches itself to brightness, and its actions are not based on falsehood. Although it does not reach the level of the Yang lines in holding a high position and following the great path (the text here is missing one character), it thus achieves slight success, allowing the wanderers to maintain their correctness and find a place to rest. Guo Jing notes: The character "ji" in the annotation was mistakenly written as "fu." Careful reading of the text and the annotation reveals the error clearly.

初六：旅瑣瑣，斯其所取災。注：最處下極，寄旅不得所安，而為斯賤之役，所取致災，志窮且困。謹按：斯字併合作斯賤之義，不合作斯此之意。觀詳經注，察其義理，亦甚分明可知矣。

The Line Statement of the first line of the Travel卦 says: "Traveling in a petty and insignificant manner, this is the cause of calamity." The commentary explains: The first line is at the very bottom, in a position of extreme inferiority. Being a traveler outside one's home and unable to find a place to rest, one can only serve as a lowly servant, thus inviting disaster. The mind is distressed and the situation is desperate. Guo Jing notes: In these instances, the character "斯" should be understood as meaning "servant" and "lowly," rather than as a pronoun meaning "this." Examining the text of the classic and the commentary, and considering the meaning, it is very clear and evident.

六五：射雉一矢亡，終以譽命。注：射雉以一矢而又亡之，則雖有雉而終不可得。寄旅而進，雖處文明之中，居於貴位，終不可有也。以其能知禍福之萌，不安其處，以棄其下而上承於上，故終以譽而見命。謹按：棄字誤作乘字。未有書以前，棄字與乘字相類，轉寫漸誤，理亦可昭矣。

The Line Statement of the Fifth Line in the Hexagram of Travel says, "Shooting a pheasant with one arrow, it is lost, and in the end, it brings a good reputation and appointment." The commentary explains: shooting a wild pheasant with only one arrow, which is then lost, implies that even if there are pheasants, they cannot be obtained. A person in a transient situation seeking advancement, although living in civilization and holding a high position, cannot maintain it permanently. It is precisely because it can foresee the initial signs of misfortune and fortune, not being content with its current position, and abandoning the Nine in the Fourth to take up the Nine at the Top, that it ultimately gains a good reputation and receives an appointment. Guo Jing notes: the character "abandon" in the commentary was mistakenly written as "ride upon." Before the script became standardized, the characters "abandon" and "ride upon" were similar in form, and errors occurred during transmission. The reason for this mistake can thus be clearly understood.

巽彖：重巽以申命，命乃行也。注：未有不巽而命行也。謹按：命乃行也一句誤入注。觀文尋義，義亦相連，了不闗注。至如大過彖注以此救難難乃濟也，又與易窮則變變則通通則久，又與艮彖艮其止止其所也，又與蹇爻注居難履正正邦之道，何殊。並義理相連，誤亦明矣。

The Commentary on the Judgment for the Hexagram Xun says: "Repeatedly yielding to affirm the command, the command then proceeds." The annotation explains: "Never has there been a case where commands could be carried out without yielding." Guo Jing carefully notes: "The sentence 'the command then proceeds' has been mistakenly merged into the annotation. Examining the sentence structure and exploring the meaning, this sentence follows naturally from the previous text and has nothing to do with the annotation. For example, the annotation of the Hexagram Da Guo's Commentary on the Judgment says: 'By this means difficulties are overcome, difficulties are then resolved.' Again, from the Great Treatise, 'The Book of Changes reaches an end, then changes; changes lead to smoothness; smoothness leads to longevity.' Again, the Commentary on the Judgment for the Hexagram Gen says: 'Stopping at its place, it stops at its proper place.' Again, the annotation of the line of Jian says: 'Residing in difficulty and walking in correctness, this is the way of governing the state.' What difference is there in the sentence structure? All these are sentences where the meaning flows continuously from above to below. The mistake is now clear."

九五注：以陽居陽，損於謙巽，然秉乎中正，以宣其令，物莫之違，故曰貞吉悔亡無不利也。謹按：注然字下誤增後字。其六四注：乘剛則悔也，然得位乘五，卑得所奉，雖以柔御剛，而位尊履正，斯行命必能獲強暴，逺不仁。驗六四注然字義與九五然字義理一同，誤增後字，理亦明矣。

The annotation for the line Nine in the Fifth in the卦 of 巽 should read: A yang line occupying a yang position, lacking in humility and compliance, yet upholding the virtue of uprightness and issuing commands, so that all obey without resistance. Therefore, it is said, "Zhen Ji Hui Wang, Wu Bu Li." Guo Jing notes: The character "Hou" was mistakenly added after the character "Ran" in the annotation. Now looking at the annotation for Six in the Fourth: To ride over a strong line should bring regret, yet it is in a proper position and supports the line Nine in the Fifth, occupying a humble position yet receiving the respect of the superior. Although it uses softness to control strength, it holds a high position and walks uprightly, thus issuing commands will surely subdue the violent and distance the unrighteous. By examining the use of "Ran" in the annotation of Six in the Fourth, it is found to be exactly the same as the meaning of "Ran" in the line Nine in the Fifth. Therefore, the mistake of adding "Hou" becomes clear.

渙：亨，王假有廟，利涉大川，利貞。彖曰：渙亨，剛來而不窮，柔得位乎外而上同。注：二以剛來居內，以不窮於險；四以柔得位乎外，而與上同。內剛而無險困之難，外順而無違逆之乖，是以亨，利涉大川，利貞也。凡剛得暢而無忌回之累，柔履正而同志乎剛，則皆亨，利涉大川，利貞也。王假有廟，王乃在中也。利涉大川利貞，乘木有功也。注：乘木即涉難也。木者，所以涉川也。涉難而常用正道，必有功也。

The Hexagram of Dispersing states: "It is smooth, the king comes to the temple, it is advantageous to cross great rivers, and it is advantageous to maintain uprightness." The Commentary on the Judgment says: "Dispersing is smooth, because the strong line comes without being exhausted, and the weak line is in the correct position in the outer trigram and is in harmony with the upper line." The annotation explains that the second line, being a strong line, occupies the inner trigram and thus does not become trapped in danger; the fourth line, being a weak line, is in the correct position in the outer trigram and is in harmony with the ninth line at the top. The inner trigram being strong and vigorous eliminates difficulties, and the outer trigram being flexible avoids conflict, so it is smooth, advantageous to cross great rivers, and advantageous to maintain uprightness. Whenever strong lines are able to extend without being hindered or twisted, and weak lines are in the correct position and in harmony with strong lines, they can all be smooth, advantageous to cross great rivers, and advantageous to maintain uprightness. The Commentary on the Judgment also says: "The king comes to the temple, the king is in the middle." "Advantageous to cross great rivers and maintain uprightness, riding on wood brings success." The annotation explains that riding on wood refers to crossing difficulties; wood is used for crossing rivers. Crossing difficulties while always following the correct path will certainly bring success.

謹按：利涉大川下脫利貞字。審詳爻辭及彖注，足明脫矣。又注木者所以涉川也，所以字下誤增専字。専字訓獨不二之義，木之為用廣矣大矣，而云専涉川，豈不大乖乎。又注涉難而常用正道，正字誤作渙字。蹇爻注正道未否，難由正濟，遇難失正，吉可得乎。此涉難與蹇難何殊，足明合用正道，不合用渙離散之義，亦明矣。

Guo Jing carefully examines: In the "彖传" under the phrase "li she da chuan" (it is advantageous to cross great rivers), the characters "li zhen" (advantageous to uprightness) are missing. A careful review of the hexagram statement and the annotations of the "彖传" suffices to confirm that these characters are indeed missing. Furthermore, in the annotation "mu zhe, suo yi she chuan" (wood is used to cross rivers), the current text mistakenly adds the character "zhuan" (specialized) after "suo yi" (so that). The character "zhuan" is interpreted as exclusive and undivided, but the use of wood is extensive and varied; to say it is specifically used for crossing rivers is clearly contradictory. Moreover, in the annotation "she nan er chang yong zheng dao" (crossing difficulties and commonly following the correct path), the character "zheng" (correct) has been mistakenly written as "huan" (dispersed). The annotations of the "蹇" hexagram say "zheng dao wei po" (the correct path is not blocked), "nan you zheng ji" (difficulties are overcome by the correct path), and "nu yu shi zheng, ji ke de hu" (if one loses the correct path in difficulty, can one still attain good fortune?); how is the difficulty here different from that of the "蹇" hexagram? This clearly proves that "zheng dao" (correct path) should be used here, not "huan" (dispersed), which carries the meaning of dispersion. The reasoning is thus clear.

節：亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通，然後乃亨也。注：無說而行險，過中而為節，則道窮也。謹按：然後乃亨也一句誤將入注。此一句元釋節卦有孚通之義，審詳六十四卦爻彖義例，足見誤矣。且序卦云有天地然後有萬物，又孝經富貴不離其身然後能保其社稷，子曰吾自衛反於魯然後樂正雅頌各得其所，又曰歲寒然後知松柏之後雕也。且六經三史及凡著述，未有無發端而以然後為首辭者，理亦明矣。

The Hexagram of "Restraint" states: "It is smooth, but a harsh restraint is not proper." The Commentary on the Judgment says: "Restraint is smooth, because the yin and yang are divided and the yang is in the center. A harsh restraint is not proper, because its way is exhausted. Joyful and proceeding through danger, being in the right position to restrain, being upright and correct to achieve harmony, then it is smooth." The annotation says: one cannot be joyful and proceed directly through danger, going beyond the middle path and forcefully establishing restraint, thus its way is exhausted. Guo Jing carefully notes: the sentence "then it is smooth" was mistakenly merged into the annotation. This sentence originally was a passage explaining the meaning of sincerity and smoothness in the Hexagram of "Restraint." Careful examination of the words of the hexagrams and their lines, as well as the meaning of the Commentary on the Judgment, clearly shows the error. Moreover, the "Sequence of Hexagrams" says, "After heaven and earth there are myriad things." The "Book of Filial Piety" says, "When wealth and honor do not leave one's body, then one can preserve the state." Confucius says, "After returning to Lu from Wei, I then corrected the music, and the elegant and songs were each in their proper place." He also says, "Only in the harsh winter can one know that the pine and cypress are the last to wither." All the six classics, the three historical works, and all writings never begin with "then" without first establishing the initial statement. The reason is thus clear.

中孚：豚魚吉，信及也。謹按：及字下誤增豚魚字。驗六十四卦彖先舉爻辭後以義結，更不重言爻文，足明誤矣。

The Commentary on the Judgment of the Zhongfū hexagram should read "Pig and fish are auspicious, because trust extends to them." Guo Jing carefully notes: the current edition mistakenly added the words "pig and fish" below the character "ji" (extend), making it read "trust extends to pig and fish." Examining the Commentary on the Judgment of the sixty-four hexagrams, they all first cite the hexagram and line statements, then conclude with explanatory reasoning, and the concluding sentence does not repeat the hexagram or line text. This clearly proves that the addition of "pig and fish" here is an error.

九二：鳴鶴在陰，其子和之，我有好爵，吾與爾縻之。注：居內而處重陰之下，而履不失中，不徇於外，任真者也。立誠篤信，雖在闇昧，物亦應焉，故曰鳴鶴在陰其子和之。不私權利，唯徳是與，誠之至也，故曰我有好爵吾與爾縻之，言與物散之。謹按：脫吾與爾縻之並言字。驗三百八十四爻注義例，足明誤矣。

The line statement of the second line of the Zhongfou hexagram says: "A bellbird cries in the shade, its young respond in harmony; I have a fine cup of wine, I will share it with you." The commentary explains: The nine in the second line is located in the inner trigram and is situated beneath multiple yin lines, yet its conduct does not lose the middle path. It does not bend to external influences, but follows its true nature. With sincere intentions and firm trust, even when in dark and obscure circumstances, external things will respond accordingly. Thus it says, "A bellbird cries in the shade, its young respond in harmony." Not pursuing power, wealth, or honor for personal gain, but only associating with those of virtue, this is the ultimate expression of sincerity. Thus it says, "I have a fine cup of wine, I will share it with you," meaning that one should share with others. Guo Jing carefully notes: The current version of the commentary is missing the five characters "I will share it with you" and the character "yan" following it. Checking the meaning examples of the 384 line statements, it is evident that these characters are missing.

小過：亨，利貞，可小事，不可大事，飛鳥遺之音，不宜上宜下，大吉。彖：小過，小者過也。過以利貞，與時行也。柔得中，是以可小事也。謹按：是以下脫可字，小事下誤增吉字。彖舉爻辭例無增損。若可小事下合有吉，則不可大事下合有凶。則小事不合有吉，斷可知也。

The Hexagram Statement of 《Xiao Guo》 says: "It is smooth, advantageous to maintain the correct course, suitable for minor matters but not for major ones, a flying bird leaves its sound behind, it is not suitable to go upward but to go downward, great good fortune." The Commentary on the Judgment should be: "Xiao Guo means a small excess. Excess is advantageous to maintain the correct course, following the timing. The flexible line occupies the center, hence it is suitable for minor matters." Guo Jing carefully notes: the present text lacks the character "can" after "is," and mistakenly adds the character "good fortune" after "minor matters," resulting in "hence minor matters are good fortune." The Commentary on the Judgment usually cites the hexagram lines without adding or omitting characters. If "can" should be after "minor matters," then "not suitable for major matters" should also have "misfortune" after it. Since there is no "misfortune" character, it is certain that "good fortune" should not be after "minor matters."

六五小象：密雲不雨，已止也。注：陽已止下故也。謹按：經注止字並誤作上字，故字上仍脫下字。察其文義，可見矣。

The Small Overcoming hexagram's line six in the fifth, its small image should be 'dense clouds without rain, already stopped', and the commentary should be 'the yang has stopped below'. Guo Jing carefully notes: the character 'stop' in both the text and the commentary has been mistakenly written as 'up'. Additionally, the character 'below' is missing above 'hence' in the commentary. By examining the meaning, the correct and incorrect versions can be clearly discerned.

既濟：亨小，利貞，初吉終亂。彖曰：既濟亨小，小者亨也。注：既濟者，以皆濟為義也。小者不通，不為皆濟，故舉小者以明既濟。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。注：柔得中則小者亨也。柔不得中，則小者未亨。小者未亨，雖剛得正，則未為既濟也。故既濟之要，在柔得中也。以既濟焉，柔者道極無進，終惟有亂，故曰初吉終亂也。終亂不為自亂，由止故亂，故曰終止則亂也。

The Hexagram Statement of the "Already Completed" hexagram says, "It is favorable to be small, advantageous to be firm and correct, initially auspicious but eventually disorderly." The Commentary on the Judgment states, "The 'Already Completed' hexagram signifies that all things have been successfully crossed over; if the small ones are not communicated, they cannot be considered as all having been crossed over, so it specifically mentions 'the small ones' to explain the meaning of 'Already Completed.' The following statements, 'It is advantageous to be firm and correct, because the strong and the flexible are in proper position,' 'Initially auspicious, because the flexible line is in the center,' 'Ending leads to disorder, because its way has reached its limit,' the Commentary explains: when the flexible lines are in the center, the small ones are communicated; when the flexible lines are not in the center, the small ones are not communicated. If the small ones are not communicated, even if the strong lines are in proper position, it cannot be considered as 'Already Completed,' so the key to 'Already Completed' lies in the flexible lines being in the center. Once the crossing over is completed, the way of the flexible lines reaches its limit and there is no further progress, eventually leading to disorder, hence it is said 'initially auspicious but eventually disorderly.' The term 'eventually disorderly' does not mean disorder arising from within itself, but rather disorder caused by stagnation, hence it is said 'ending leads to disorder.'

謹按：彖亨小下脫小字。既濟之義只在小者亨，若小者不亨，不為既濟。故夫子先舉爻辭既濟亨小，然後以小者亨也為義結之。若小字空，者亨兩字實不成義也。審而詳之，義則明矣。注小者不通，通字誤作遺字。注中通字本釋經文。又通字下不字誤作乃字。上句通既誤作遺字，下句不字理當變為乃字，則與閏月五日不殊。審詳之，義可見矣。

Guo Jing carefully examines: In the "Commentary on the Judgment," the word "xiao" (small) is missing after "Xing Xiao" (亨小). The meaning of the hexagram "Ji Ji" (Completion) only lies in "Xiao Zhe Xing" (small ones are harmonious). If small ones are not harmonious, then it cannot be called "Ji Ji." Therefore, Confucius first cites the hexagram statement "Ji Ji Xing Xiao" and then concludes with "Xiao Zhe Xing Ye" (small ones are harmonious) to explain the meaning. If the word "xiao" is missing, leaving only "Zhe Xing" (the ones are harmonious), the meaning cannot be formed. Careful reading and detailed examination will make the meaning clear. Moreover, the character "tong" (communication) in the annotation, which is mistakenly written as "yi" (to leave behind), was originally used to explain the text. The character "bu" (not) below "tong" was also mistakenly written as "nai" (then). Since the character "tong" has already been incorrectly written as "yi," the character "bu" must necessarily be changed to "nai," just like in the calendar where a leap month and the surplus five days are connected; an error in one place affects another. Careful reading and detailed examination will reveal the meaning.

彖第三注：既濟焉。焉字誤作為字。此註上文云：柔得中則小者亨，柔不得中則小者未亨，雖剛得正則未既濟，故既濟之要在柔得中也。以既濟焉，柔者道極無進，終惟有亂。義戒其柔者道極無進，今誤作為字，則義理殊矣。

In the third annotation of the Commentary on the Judgment for the hexagram "Already Crossed," the character "焉" has been mistakenly written as "为" in the current text. The preceding text of this annotation states: when the yao (line) of the flexible (yin) is in the center, the small matters become smooth; when the yao of the flexible is not in the center, the small matters do not become smooth; even if the yao of the strong (yang) is in the correct position, it is still not considered as "already crossed." Therefore, the key to "already crossed" lies in the flexible (yin) being in the center. Once the crossing is completed, the way of the flexible reaches its extreme and can no longer advance further, eventually leading to disorder. The meaning is intended to warn people that when the way of the flexible reaches its extreme, there is no further progress. Now that it is mistakenly written as "为," the meaning is greatly different.

上繫第四章：一陰一陽之謂道。注：道者何，無之稱也。無不通也，無不由也，況之曰道。寂然無體，不可為象。必有之用極，而無之功顯，故至於神無方而易無體，而道可見矣。故窮變以盡神，因神以明道也。陰陽雖殊，無一以待。在陰為無陽，陽以之生；在陽為無陰，陰以之成。故曰一陰一陽也。

In the fourth chapter of the Great Treatise, it says: "One yin and one yang is called the Dao." The commentary explains: What is the Dao? It is called "wu" (nothingness). It is all-pervading and all-embracing; it is compared to the Dao because it has no limits. It is quiet and has no form, and cannot be captured as an image. Only when the function of "you" (being) is fully expressed does the function of "wu" become evident. Therefore, when "shen wu fang er yi wu ti" (the Dao is without fixed form and the changes are without a body), the Dao can be perceived. Thus, by thoroughly investigating changes to reach the profound, one can explain the great Dao. Although yin and yang are different, they are both treated as the single "yi" (oneness) of emptiness: when yin is present, yang is considered absent, and thus yang arises; when yang is present, yin is considered absent, and thus yin is formed. Therefore, it is said "one yin and one yang."

謹按：注在陰為無陽，陽字誤作陰字；在陽為無陰，陰字誤作陽字。以上兩節本解陰陽雖殊無一以待之說者，言陰之與陽雖有兩氣，恆用虛無之一以待之。言在陽之時，亦以為虛無此陽也；在陰之時，亦以為虛無此陰也。言道所在皆無也。雖無於陰，陰終由道而生，故言陰以之生也；雖無於陽，陽終由道而成，故言陽以之成也。

Guo Jing carefully notes: the character "yang" in the annotation "in阴there is no yang" was mistakenly written as "yin," and the character "yin" in "in yang there is no yin" was mistakenly written as "yang." These two sections were originally explaining the sentence "yin and yang though different, are treated with the void 'one': meaning that although yin and yang are two kinds of qi, they are always approached with the void 'one.' This means that when in yang, one regards this yang as void; when in yin, one regards this yin as void. This speaks to the nature of the Dao, which is present everywhere as 'void.' Although yin is called 'void,' yin ultimately arises from the Dao, hence it is said 'yin arises from it'; although yang is called 'void,' yang ultimately takes form from the Dao, hence it is said 'yang is formed from it.'

聞諸師說：在陰為無陽，陽以之生者，是十月純陰用事，至冬至之前正在純陰用事，是在陰為無陽；冬至一陽生，是陽以之生也。在陽為無陰，陰以之成者，則是四月純陽用事，至夏至之前正在純陽用事，是在陽為無陰；夏至一陰生，是陰以之成也。一陽下生時，陰氣猶在地上；一陰下生時，陽氣亦在地下。不待一陰氣盡始生陽，一陽氣盡始生陰，是陰陽雖殊無一以待之之義也。

Guo Jing also said: I have heard from my teacher that the phrase "in the yin there is no yang, yang arises from it" means that in the tenth month, when pure yin is in charge, until before the winter solstice, pure yin is in effect, which is called "in the yin there is no yang"; at the winter solstice, when the first yang begins to arise, this is called "yang arises from it." The phrase "in the yang there is no yin, yin completes from it" refers to the fourth month, when pure yang is in charge, until before the summer solstice, pure yang is in effect, which is called "in the yang there is no yin"; at the summer solstice, when the first yin begins to arise, this is called "yin completes from it." When the first yang begins to arise from below, the yin energy is still present above; when the first yin begins to arise from below, the yang energy is still present below. It is not that yang begins to arise only after the yin energy has completely disappeared, nor is it that yin begins to arise only after the yang energy has completely disappeared. This is precisely the meaning of "although yin and yang are different, neither waits for the other to be complete."

第九章：子曰，知變化之道者，其知神之不為乎。注：夫變化之道，不為而自然，故知變化者則知神之不為乎。謹按：經注不字並誤作所字，詳文義可明誤。第十二章：是故聖人有以見天下之賾。謹按：是故字下誤増夫象字。此一節本是第六章首，於此引之者，為極天下之賾者以下為引文成義之勢，有夫象字，驗第六章足見誤矣。

The Great Treatise, Chapter Nine, should read: "Zi said: Those who know the way of change know that the divine does not act." The annotation should read: "The way of change is not by action but naturally occurs, so those who know change know that the divine does not act." Guo Jing respectfully notes: The character "bu" (not) in both the text and the annotation has been mistakenly written as "suo" (something). Careful examination of the meaning will clarify this error. Furthermore, Chapter Twelve should read: "Therefore, the sage has insight into the subtleties of the world." Guo Jing respectfully notes: The current version mistakenly adds the words "fu xiang" (thus, image) after "shi gu" (therefore). This section originally begins Chapter Six. Here it is merely a quotation, as the following text "ji tianxia zhe zai zhe" (extreme subtleties of the world) needs to refer to this passage for rhetorical effect. The version with "fu xiang" is from the original Chapter Six. Comparing it with Chapter Six confirms that this is an incorrect addition.

下繫第一章：剛柔相推，變在其中矣；繫辭焉而命之，動在其中矣。注：剛柔相推，況八卦相蕩，或否或泰也；繫辭而命之，況六爻之動，動以適時者也。立卦之義則見於彖象，適時之功則存之爻辭，王氏之例詳矣。

In the first chapter of the "Great Treatise" (Xici), it says: "The interplay of strong and weak leads to change; by attaching statements to the lines and naming them, movement is established within them." The annotation in the authoritative edition explains that "the interplay of strong and weak" refers to the mutual interaction of the eight trigrams, which may result in the hexagram of "Obstruction" or "Prosperity." "Attaching statements to the lines and naming them" refers to the movement of the six lines, which changes in accordance with the appropriate time. The meaning of establishing the hexagrams is explained in the "Commentary on the Judgment" (Tuanshu) and the "Image Commentary" (Xiangshu), while the function of timely adaptation is embodied in the "Line Statements" (Yao Ci). Wang Bi's interpretation has already been thoroughly elaborated.

今本注：剛柔相推，八卦相蕩，或否或泰也；繫辭而斷其吉凶，況之六爻，動以適時者也。立卦之義則見於彖象，適時之功則存於爻辭，王氏之例詳矣。謹按：定本解變動則具舉經文，論八卦六爻則義理相當；其今本解變義則全舉經文，釋動義則經文不具。其經文具者易?，經文不具者難明。兩注具錄如前，正謬昭然可見矣。

The current edition's commentary states: the interaction of yin and yang leads to the mutual movement of the eight trigrams, resulting in either the hexagram of "Obstruction" or "Prosperity"; the determination of fortune and misfortune is made through the Great Treatise, and the six lines are compared accordingly. Change is for the purpose of adapting to the appropriate time. The meaning and purpose of establishing the hexagrams are explained in the Commentary on the Judgment and the Image Commentary, while the practical application at the right time is found in the Line Statements. Wang Bi's interpretation has already been very detailed. Guo Jing notes: the authoritative version fully cites the classic text when explaining "change" and "movement," and the reasoning about the eight trigrams and the six lines is consistent with each other. However, the current edition fully cites the classic text when explaining "change," but does not fully cite it when explaining "movement." Where the classic text is fully cited, it is easy to understand (the original text here has one character missing), but where it is not fully cited, it is difficult to comprehend. Both commentaries have been recorded above, and which is correct and which is wrong is clearly evident.

第二章：包犧氏沒，神農氏作，斵木為耜，揉木為耒，耒耨之利，以教天下，葢取諸益。注：制器致農，以益萬物也。謹按：農字誤作豐字。教農之始，未至收穫，豈遽見豐，足明誤也。

In the second chapter of the Great Treatise, it says: "After the death of the Emperor Fuxi, the Emperor Shen Nong came into power, cut wood into plows, bent wood into hoes, and taught the people throughout the world the benefits of plowing and hoeing. This was derived from the hexagram 'Increase'." The annotation should read "making tools to promote farming, thereby benefiting all things." Guo Jing respectfully notes: the character "nong" (farming) in the annotation was mistakenly written as "feng" (abundance). Teaching the people to engage in farming is only the beginning, and before harvest, how could there be immediate abundance? This clearly proves the error.

第五章：子曰，小人不恥不仁，不畏不義，不見利不動，不威不懲，小懲大戒，此小人之福也。謹按：動字誤作勸字。凡悔吝所生，生乎動者，則是小人見利而動。其勸勉之義，皆是善道。故季康子問使人敬忠以勸，則勸是勉令向善之義。審其文句義理，甚昭矣。

The fifth chapter of the "Great Treatise" (Xici Xia) should read: "The Master said: The petty person is not ashamed of unrighteousness, not afraid of injustice, does not act when he does not see profit, and does not feel punishment when he is not threatened. Small punishment, great warning; this is the blessing of the petty person." Guo Jing respectfully notes: The character "动" (action) in "不见利不动" was mistakenly written as "劝" (encouragement). All instances of regret and hardship arise from "动" (action). Here, it is precisely saying that the petty person acts only when he sees profit. As for the meaning of "劝" (encouragement), it refers to the way of goodness, so when Ji Kangzi asked how to make the people respectful and loyal to each other and encourage each other to goodness, we can see that "劝" refers to encouraging people to goodness, which is inconsistent with the meaning of this passage. Upon examining the wording and meaning of these sentences, the error is very clear.

又：幾者動之微，吉之先見者也。注：幾者，去無入有，而理未形，不可名尋，不可形睹者也。唯神也，不疾而速，故能朗然?照，鑑於未形者也。謹按：而理字顛倒作理而。且而理則易悟，作理而則難明。凡註釋本在曉人，豈強為難會者也。理亦昭然矣。

Again, the "Great Treatise" says, "The 'qi' is the subtle movement, the initial sign of good fortune." The commentary should be: What is meant by "qi" is the transition from non-existence to existence, and its principle has not yet taken form. It cannot be sought by name, nor can it be seen by form. Only the subtle and profound function of the Dao acts swiftly without haste, thus being able to illuminate clearly (the original text here has one character missing), and to perceive before form is complete. Guo Jing carefully notes: The characters "and principle" in the commentary were written in reverse as "principle and." Using "and principle has not yet formed" is easier to understand, while "principle and has not yet formed" is difficult to comprehend. After all, the purpose of commentary is to make things clear, so how could there be a deliberate intent to make things obscure? The principle is very clear.

又：子曰，君子安其身而後動，易其心而後語，定其交而後求，君子修此三者，故全也。危以動則民不輔也，懼以語則民不應也，無交而求則民不與也，莫之與則傷之者至矣。謹按：輔字誤作與字。輔，輔助之義，甚明矣；與之與，大失。況無交而求，此則是與，與字不可重用。況大義又乖，亦斷知矣。

Again, the "Great Treatise" says, "Zi said: The superior man establishes himself before he acts, changes his mind before he speaks, and establishes his relations before he makes a request. The superior man cultivates these three things, hence he is complete. If he acts in danger, the people will not support him; if he speaks in fear, the people will not respond; if he makes a request without relations, the people will not assist him; if no one supports him, then those who harm him will come." Guo Jing carefully notes: "The character 'with' in 'the people will not support him' was mistakenly written as 'with' [the character '与']." The character '辅' means assistance, which is clear; if it were '与', it would be very inappropriate. Moreover, the following sentence "if he makes a request without relations, the people will not assist him" already uses the character '与', so the same character should not appear again here. Furthermore, using '与' would contradict the meaning, and the error can be clearly identified.

第九章：二與四同功而異位，其善不同，二多譽，四多懼。注：懼，近也，位逼於君，故多懼。謹按：誤將近也字作經，近字上仍脫懼字。三與五同功而異位，其善不同，三多凶，五多功。審其上下文，足明經注殊理，誤亦可知矣。

In the ninth chapter of the Great Treatise, it says: "Two and four have the same function but different positions, hence their virtues differ: two is often praised, four is often fearful." The annotation should read: "Fearful, near; because the position is close to the sovereign, it is often fearful." Guo Jing carefully notes: the current text mistakenly took the words "near" from the annotation and treated them as part of the main text, reading it as "four is often fearful near." Moreover, the character "fearful" is missing above the word "near." Refer to the following sentence: "Three and five have the same function but different positions, hence their virtues differ: three is often calamitous, five is often meritorious." By examining the context, it is clear that the main text and the annotation are distinct, and thus the error can be identified.

說卦：雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以居之，坤以藏之。謹按：居字誤作君字。夫子於此一節明八卦長養萬物之功，無君臣父子之義。

The "Say Trigrams" section should read: "Thunder moves it, wind disperses it, rain moistens it, sun illuminates it, mountain stills it, lake delights it, heaven abides in it, and earth conceals it." Guo Jing carefully notes: "The character 'reside' in 'heaven abides in it' was mistakenly written as 'sovereign'." Confucius aims to explain the functions of the eight trigrams in nurturing and cultivating all things, without involving the meanings of the distinctions between sovereign and subject or father and son.

又：神也者，妙萬物而為言者也。注：於此言神者，明八卦運動變化推移，莫有使之然者。神則非物，妙萬物為言者也。謹按：非字誤作無字。義理非字切當，從其定本。

Again, the "Say on the Trigrams" states, "The term 'spirit' refers to that which subtly moves and transforms all things." The commentary should read: here, the term "spirit" is used to indicate the continuous movement and change of the Eight Trigrams, which never cease, and there is no one behind driving it to act in this way. The spirit itself is not a tangible thing; it is merely spoken of in terms of its subtle movement and transformation of all things. Guo Jing respectfully notes: the character "non" (非) in the commentary was mistakenly written as "without" (无). In terms of meaning, the character "non" is more appropriate, and it should be followed as per the authoritative text.

序卦：有天地然後萬物生焉，盈天地之間者惟萬物，故受之以屯。屯者，盈也；屯者，物之始生也。始生必蒙。謹按：始字誤作物字。雖義不甚乖，貴從正本也。

The "Xugua" says: "After Heaven and Earth are established, all things come into being. All things fill the space between Heaven and Earth, hence it is followed by the hexagram Zun. Zun means fullness; Zun means the beginning of things. When things first arise, they must be in a state of confusion." Guo Jing carefully notes: "The character 'beginning' in 'beginning must be in confusion' was mistakenly written as 'things,' resulting in 'things must be in confusion.' Although the meaning is not greatly different, it is still important to follow the reliable original text."

又：蒙者，蒙昧也。謹按：脫昧字，已於上經剝卦論訖。又：比者，親比也。謹按：脫親字，亦同剝卦之論也。

Again, the "Xugua" (Sequence of Hexagrams) should read "Meng means darkness." Guo Jing carefully notes: the current edition has omitted the character "mu" (darkness), resulting in "Meng means Meng." This example follows the same pattern as the previous one in the upper section, the "Bo" hexagram, which reads "Bo means falling away," and that explanation has already been discussed. Again, the "Xugua" should read "Bi means to be close to." Guo Jing carefully notes: the current edition has omitted the character "qin" (to be close to), resulting in "Bi means Bi." The reasoning behind this is the same as that discussed in the "Bo" hexagram.

又：故受之以剝。注：極飾則賢喪。謹按：賢字誤作實字。然實亦粗通，貴從正本也。又：物不可以久居其所，故受之以遁。遁者，退也。謹按：此一句今本脫者多，詳其諸卦例可知也。

Again, the "Xugua" says, "Therefore, it is followed by 'Bo'." The commentary should read, "When adornment reaches its extreme, virtue is lost." Guo Jing respectfully notes: the character "xian" (virtue) in the commentary was mistakenly written as "shi" (actual). Although "shi" can be loosely understood, it is still preferable to follow the original text. Again, the "Xugua" should read, "Things cannot remain in their place for long, hence it is followed by 'Dun.' 'Dun' means retreat." Guo Jing respectfully notes: the phrase "Dun means retreat" is mostly missing in the current text; by referring to the general explanations of the hexagrams in the "Xugua," one can see that there is indeed a missing passage.

又：物不可以終遁。注：君子以逺小人，遁而後亨，何可終邪，則小人道勝，君子道消也。故受之以大壯。注：陽盛陰消，君子道勝也。謹按：前注小人道勝字誤作遂陵字。驗後注君子道勝可知矣。遂陵字何所取義也。

Again, the "Xugua" says, "Things cannot continue to retreat." The annotation should be: A gentleman uses retreat to distance himself from small men; only after retreating can he achieve success, so how can one continue to retreat forever? If one always retreats, then the way of the small man will prevail and the way of the gentleman will decline. The next sentence, "Therefore it is followed by the Great Strength," has the annotation: Yang energy grows strong and Yin energy declines, which is the triumph of the way of the gentleman. Guo Jing carefully notes: The four characters "small man's way prevails" in the previous annotation were mistakenly written as "sui ling." By comparing it with the next annotation, "the way of the gentleman prevails," we can know the error. What meaning can the two characters "sui ling" possibly convey?

又：有過物者必濟。注：行過乎恭，用過乎儉，可以矯世厲俗，有所濟也。謹按：用字誤作禮字。此一節本因小過論義，故引小過卦大象辭為義。誤作禮字，理亦可知。

Again, the "Xugua" states, "When there is excess, there must be a remedy." The commentary should read: behaving with excessive respect and using excessive frugality, thus correcting the customs of the world and refining the habits of people, thereby achieving some benefit. Guo Jing notes carefully: the character "use" in the commentary was mistakenly written as "ritual." This section originally discusses the meaning of the "Xuguo" hexagram, so it cites the Great Image of the "Xuguo" hexagram, "excessive respect in conduct, excessive frugality in use," to establish its meaning; now the text mistakenly uses "ritual," and the error can be understood.

雜卦：屯見而不失其居。注：雖見難而盤桓利貞，不失其居也。謹按：注脫難字。處屯之初，盤桓不進，雖見其難，為其利貞，不失其居。詳文句，可明其義理矣。

The "Zagua" says, "Zun, seeing but not losing its place." The annotation should read: although encountering danger, one remains hesitant and does not advance, which is favorable for upholding correctness, thus not losing one's position. Guo Jing carefully notes: the current version of the annotation has omitted the character "nan" (danger), resulting in "although seeing and hesitating." At the beginning of Zun's difficulty, hesitating and not advancing, although encountering danger, one does not lose one's position because one can uphold correctness. Careful examination of the sentence structure allows one to understand the meaning clearly.

又：蒙稚而著。注：稚者未知所定，求發其蒙，則得所定也。著，定也。謹按：經注稚字並誤作雜字。蒙之為義，當蒙昧幼稚之時，心無所定，非叢雜之義矣。又：履不處也。注：王弼云履卦陽爻皆以不居其位為美也。謹按：美字誤作吉字。此是略例正文，注首既引王弼云，則自然合依本文，義在無惑矣。

The "Za Gua" should be read as "Meng, zhi er zhuo," and its commentary should be: an immature person does not yet know where to settle, seeking guidance to remove his ignorance, thus attaining stability; "zhuo" means stability. Guo Jing respectfully notes: the character "zhi" in both the text and the commentary has been mistakenly written as "za." The meaning of "Meng" refers specifically to the state of ignorance and immaturity when the mind is unsettled, not to the meaning of being miscellaneous or confused. Furthermore, in the "Za Gua" "Lu, bu chu ye," its commentary should be: "Wang Bi said: the Lu hexagram is beautiful because its yang lines are all not occupying their positions." Guo Jing respectfully notes: the character "mei" in the commentary has been mistakenly written as "ji." This sentence is originally from the "Zhou Yi Lue Li," and since the commentary begins with "Wang Bi said," it should naturally follow the original text of the "Lue Li" and be read as "mei," whose meaning is without doubt.

略例明象：而或者定馬於乾。謹按：按文責卦，有乾無馬。今本作有馬無干。其按文責卦，只按責乾卦文辭。既云有馬，則乾卦文辭實無馬字；既云無干，則易無乾卦矣。推而尋之，理甚明矣。

In "Outline of the Zhou Changes · Clarifying the Image," it says, "Some people fix the horse in the Qian trigram." Below this, it should read, "According to the text to determine the trigram, there is Qian but no horse." Guo Jing carefully notes: the current version reads, "There is a horse but no Qian." What is meant by "according to the text to determine the trigram" is simply using the words of the Qian trigram to seek out the trigram's image. Since it says "there is a horse," yet the words of the Qian trigram actually contain no mention of "horse"; since it says "there is no Qian," then would the Zhou Changes not have the Qian trigram at all? By examining the context above and below, the meaning is very clear.