The lower volume, Great Treatise.

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.