In the middle volume, the interpretation of the卦蹇 (Obstruction), 损 (Loss), and 益 (Gain) is discussed.

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.