Qi Xiaochun | Miscellaneous Textual Research On Wang Xianzhi'S "Tie Of Conferring Clothes"

　　A Miscellaneous Textual Research on Wang Xianzhi's "Tip of Conferment of Clothes"--Also on the "Fifth Generation of Family Extinction" of the Wang Clan

　　Text ˉ Qi Xiaochun

　　[Abstract] This article uses empirical research methods to discuss in detail Wang Xianzhi's famous Dharma post "Conferring Clothes Tie" and related issues from all aspects. Based on the results of the investigation, the following opinions are drawn: First, the "Conferring Clothing Calligraphy" is a calligraphy calligraphy written by Wang Xianzhi. Secondly, the "Giving Clothes Notes" originated from the old collection of Liang Yufu's Dharma books. It has a well-established origin and is authentic and reliable. Third, the taboo word "zheng" appears in all the posts in Wang Xianzhi's "Conferment of Clothes", which provides extremely important evidence to prove that the Wang family follows the "five generations of relatives" and fundamentally refutes the "Lanting Preface" "The statement that the word "Lan" is not a taboo word has multiple academic value and significance in history and philology beyond the history of calligraphy.

　　[Key words] Wang Xianzhi’s “Conferring Clothes Tie” taboo word “zheng” “many words” “five generations of relatives” “Chunhua Pavilion Tie” “Daguan Tie”

　　1. Origin: Starting from the Wang family and the "five generations of relatives"

　　A close reading of Wang Xianzhi's (344-386) "Conferring Clothes Tie" (explanation at the bottom of Figure 1), "Bushui Tie" (explanation at the bottom of Figure 2), and "Tianbao Tie" (explanation at the bottom of Figure 3) shows the three "politics" in them. It can be proved that the Wang family of Langye followed the ritual of "all relatives in five lifetimes" [1].

　　Figure 1ˉ "Information on Clothes", Volume 9 of "Chunhua Pavilion Inscription" from Tuomaoqin Palace of the Song Dynasty, collected by the Palace Museum

　　Explanation: The crime of death is a crime of death, and the clothes are full of sadness. Fu Wei is full of admiration and mourning, and it is difficult to live in pain and poison. See Xu? I also asked you to write a letter to the king, saying that I am very victorious, but I have to ask this fierce question. I should pause my ears again. I am so worried that I have no intention of returning. I don’t care about my body. I have pain in my feet and ears. How can I hear this wailing? Moxibustion wounds at bad times are particularly unbearable. Not only are they troublesome, but they sleep and eat a little, making it difficult for you to recognize them in this place. However, the reason for knowing them is that the government is here.

　　Figure 2ˉ "Bushu Tie", Volume 9 of "Chunhua Pavilion Tie" from Tuomaoqin Palace of Song Dynasty, collected by the Palace Museum

　　Explanation: Xian Zhibai is not a sect in Poyang. It is difficult to reach this point. I am pursuing sorrow and regret, but I am unable to win. I have no choice but to do nothing. The government is sitting back and watching it disappear. It makes people sad. Lai Zigao is here. No, nothing can be done. , presented in white.

　　Figure 3ˉ "Tianbao Tie", Volume 9 of "Chunhua Pavilion Tie" from Tuomaoqin Palace of Song Dynasty, collected by the Palace Museum

　　Explanation: Bai, how hasty it was to report to the east that Gu Tianbao was ill! Lacking children and grandchildren, Chang Xinlun got married early to entertain his superiors. How can I say that I have lost this girl so deeply and deeply? My sister-in-law is deeply saddened by this. Willingness cannot be guaranteed, which makes people feel sad and sad, and the political affairs should be ignored. My sister-in-law has been doing bad things for a long time, and now she is so heartbroken. Isn’t it evil not to examine her? Very worried. How much sleep and food do you need? I would like to send you to the point where it is useless and make the best use of the message.

　　"Conferring Clothes Notes" says "Government lies in this ear". "Bushu Tie" says: "Government should just sit back and watch it perish." "Tianbao Tie" has "Government should be open-minded in response to events." These three words for "policy" are all evidence. According to the fact that "zheng" should originally be "zheng", there is no doubt that Wang Xianzhi avoided the taboo of his great-grandfather Wang Zheng[2] (year of birth and death unknown) and rewritten it like this[3].

　　In addition, Volume 10 of "Chunhua Pavilion Tie" also contains Wang Xianzhi's "Hudong Tie" (also known as "Hudong Xiaoxing Tie", "Day and Night Tie" and "Ermei Tie"). The posts are as follows:

　　Suddenly there are many small movements, starting at thirteen or fourteen days and nights, and there are many places to go, and the wind is not bad. My feet are even more swollen, and I want to write sparsely. I can't help myself, but I can only sigh and let others listen. The second sister is back to normal. Yesterday she came to the foot of the mountain.

　　Zhang Yanyuan (815-907) included this post in "Daling Shuyu" [4] in "Fa Shu Yao Lu", which should be a relatively reliable Dharma post. However, the content of this post has always been controversial and uncertain. First, according to early explanatory documents such as Liu Cizhuang's "Explanation of Fa Tie" [5] in the Northern Song Dynasty and Xu Kai's "Commentary on Erwang Tie" [6] in the Southern Song Dynasty, this post and its three predecessors, "Xuan Du Tie" and "Wei Qu Tie" The posts are combined into one post; in the Ming and Qing dynasties, such as Gu Congyi's (1523-1588) "Explanatory Notes on Fa Tie"[7] and the Qing Dynasty's "Chunhua Ge Tie Commentary"[8], this post is combined with the later "Weiqu Tie" 》Combined into one post. According to reports, Xu Xun (Xuandu) was the person who had the closest relationship with Wang Xizhi and was a friend of Wang Xianzhi’s father. Therefore, if the three posts were originally one post, the possibility that it is Wang Xizhi's post cannot be ruled out. Secondly, from the beginning of Volume 10 of "Chunhua Pavilion Tie" to the tenth Tie of "Qing et al. Tie", they are all written in large cursive script, which is suspected of being forged by the Tang Dynasty and copying the words of the two kings [9]. Thirdly, regarding the word "zheng" in "Zheng Dang Huan" in the post, the Song Dynasty's exegetical documents interpreted it as the word "zheng"; the Ming and Qing exegetical documents all interpreted it as the word "Qi". Wang Shu believed that it should be a person's name and should be regarded as "Qi". differences”[10]. There are three doubts in "Hudong Tie", among which the word "zheng" is not included in the evidence.

　　From the above, we can draw the following four insights:

　　First, is the word "zheng" in Wang Xianzhi's third post a taboo word? The conclusion is yes. Because his father Wang Xizhi (303-361) also used this example frequently. Wang Xizhi's "Seventeen Posts" [11] said: "Is this the seventieth year of your administration?" This "administration" is an obvious example. The same example can be found in Wang Tie Shangduo. In addition, there are other similar examples of avoiding "zheng", such as replacing "first month" with "early month" and "first month".

　　Secondly, both have the word "zheng", Wang Xizhi avoids the taboo of his ancestor, and Wang Xianzhi avoids the taboo of his great-grandfather, and the latter is particularly critical. Because it is related to whether the Langye Wang family and even the Wei and Jin gentry abide by the "five generations of relatives" ceremony, this is one of them. It can be indirectly proved that "Lan" in "Lanting Preface" is changed to "Lan", which was also changed because Xizhi avoided the taboo of his great-grandfather Wang Lan (206-278). It is the same reason that Xian's "zheng" was used as "zheng". If this is not the case, there is no way to explain [13], this is the second one.

　　Thirdly, the calligraphy of Jin people in the Fa Tie is circulated in the form of characters, which is different from the classics and documents that were copied and engraved for dissemination [14]. Theoretically speaking, Dharma stickers are handwriting, and the purpose of copying and disseminating them is to convey their "form" rather than emphasizing their meaning. Therefore, there are no changes and errors that are easy to occur when disseminating documents and texts. The three posts of "Giving Yi", "Bu Sui" and "Tianbao" were all written by Wang Xianzhi, so the word "zheng" in the posts is the most direct and powerful evidence.

　　Fourth, from the perspective of the evidence chain of the argument, if the word "policy" appears in only one post, it may be accidental, or it is difficult to distinguish the authenticity, and it can be put into discussion and dispute. After all, it is difficult to establish isolated evidence. However, the word "zheng" appears in all three posts, which is almost inevitable. The conclusion is that Wang Xianzhi rewritten it to avoid Wang Zheng's taboo.

　　This leads to another question that must be discussed, that is, are the three inscriptions "Giving Yi", "Bu Sui" and "Tian Bao" the rulers presented by the king? Discussed in detail later.

　　Discussion of Wang Xianzhi's three posts will inevitably involve the connection between the Langye Wang family and "the death of five generations of relatives", as well as the avoidance of the word "Lan" in the "Lanting Preface"[15], so we will not go into details here. The core of these two questions points to whether Wang Xizhi and Wang Xianzhi and their sons need to avoid the taboo of their great-grandfather. From the perspective of the evidence chain, the two are complementary and mutually confirming, so a brief explanation is needed.

　　One opinion is that taboos should be avoided, and the difference lies in whether it is reasonable to avoid taboos; the other opinion is that taboos should not be avoided. Regarding the former, it has been discussed in detail in the above article, you can refer to it. Regarding the latter, the reason is that the Langxie Wang family avoided tabooing it, and it may only be limited to the third generation, and there is no need to taboo it anymore in the fourth and fifth generations. In other words, Wang Xizhi only needs to avoid the taboos of his father (Kuang) and ancestors (Zheng), but he does not need to avoid the taboos of his great-grandfather (Lan) and Gaozu (Rong). However, the author believes that, at least as far as "Lanting Preface" is concerned, this is actually a false question that does not require proof. Because the two characters "Lan" on the left side of the "Lanting Preface" have the same practical meaning as "Lan". If it is not a taboo word, why does it have to be written as "Lan" with unclear meaning and meaning? Moreover, the word "Lan" is Youjun's view of avoiding family taboos. From ancient times to the present, there is almost no difference. In fact, it has been confirmed that the Wang family avoided taboos until the fourth generation of their great-grandfather. It can be seen that the focus of the issue is not whether we should avoid it or not, but how many lifetimes we should avoid it. If Wang Xizhi avoids the taboo of his great-grandfather Wang Lan, it means that at least the Langxie Wang family in the two Jin Dynasties followed the "five generations of relatives" ritual system. Wang Xizhi not only avoided the taboos of his father (Kuang) and ancestors (Zheng), but also avoided the taboos of his great-grandfather (Lan) and Gaozu (Rong). Nonetheless, according to the "Table of Examples of Taboos Committed by Scholars in the Wei, Jin, Southern and Northern Dynasties" [16], it is not difficult to find that most of the taboos committed by gentry officials in the Wei, Jin, Southern and Northern Dynasties were limited to their ancestors, and there were very few cases of taboos committed by the gentry in the Wei, Jin, Southern and Northern Dynasties. . Of course, it is not uncommon to say that it is rare. For example, it is recorded in Volume 61 of "Book of Song" that Liu Jingxian's "original name was Jingxiu. After he came out, he was the granddaughter of Chu Xiu, the concubine of Shao, so he changed it." Chu Xiu is the grandfather of Concubine Liu Shao, King of Luling. At first, because Luling King Liu Yizhen had no children, Taizu made his fifth son Shao his heir. Shao also had no children, so he took Nanping King Shuo's son Liu Jingxian as his heir. Chu Xiu is a maternal relative, which is not a taboo in the country, but he is a great-grandfather in Jingxian, so the name should be changed based on the internal taboo.

　　Looking at the above "evidence" for both the pros and cons, they actually have their own truths, but they are also difficult to substantiate, which just illustrates the shortcomings of the documentary evidence method itself. Because most of the documents that have been handed down to this day were collected and recorded by later generations, it goes without saying that the words have been added, lost, and subtracted, and it is even more inevitable that there will be changes or errors when they were copied or printed and disseminated. For example, the original version of "Lanting Preface" was written as "Lan", and the handed down text "Book of Jin" Volume 80 "The Biography of Wang Xizhi" was changed back to "Lan". Therefore, the most direct and effective evidence should be obtained from first-hand materials, such as ancient manuscripts, inscriptions, and archaeological discoveries. The three texts of "Giving Yi", "Bu Sui" and "Tian Bao" have the characteristics of "first-hand information", and their credibility is far higher than that of documents that have been copied, printed and disseminated. The three posts not only have artistic value that transcends the ages, but also have extremely important "evidence" value.

　　As we all know, from ancient times to the present, the study of pavilion calligraphy has continued for a long time, including many aspects such as calligraphy, interpretation of words, and verification of historical facts. There are many scholars and experts in the past dynasties who can provide reference for reference. However, from a research perspective, texts such as problem-solving appreciation do not qualify as research in the strict sense. In view of this, this article refers to the comprehensive public opinion and the author's point of view, and selects the most credible, most representative, and most special meaning among the three "Conferring Clothes", "Bushui" and "Tianbao" posts by Wang Xianzhi. , as a key investigation object. [17]

　　2. About "The Gift of Clothes"

　　Before starting the discussion, let me briefly discuss the reliability of "Shi Yi Tie". From the conclusion, "Tie Yi" is one of Wang Xianzhi's representative works of running script with a well-arranged origin, complete content and beautiful calligraphy. It is a copy that is most likely to be derived from the original work collected by Liang Neifu[18].

　　Huang Bosi (1079-1118) of the Song Dynasty (1079-1118) wrote in the second volume of "Dongguan Yulun" [19] "After the postscript of Wang Dali's "Giving Clothes Poster"" (Figure 4):

　　The right copy is a copy of the seventy-two lines of the "Inferring Clothes Notes" presented by Wang Daling, with Xu Sengquan and Chen Huibian at the end. Gai Liang Yufu Dharma book. The style of writing is Hongfang, the collaborator of Shizi Jingshu. In the summer and April of the second year of Zhenghe, the official residence of Luoyang was decorated.

　　Figure 4ˉ The second volume of the article "After the postscript of Wang Dali's "Transfer of Clothes""

　　In the same book, "Mistakes in Publication of Dharma Postscripts", "In the Book of the Great Order of the Nine Kings," it says (Picture 5):

　　The "Giving Clothes Tie" has been passed down through the ages as one volume, and the end of it is included in the Dharma Tie. "Government is in this ear" and it is said: "Now it can be done again, but I don't want it to be difficult to get because of how much it is, so I can do it because of the ear, and those who compare it are stubborn, it should be unspeakable, it should not be "Speak. The crime of death is to sacrifice." There are no these forty-three characters in the legal post, and there are many places for dry brushes and fish food in it. The official post no longer follows the original text, so there are many losses. [20]

　　Figure 5ˉ The first volume of "The Order of the Nine Brothers" ("Dongguan Yulun" engraved in the third year of Jiading in the Song Dynasty)

　　Three aspects of information can be traced from Huang Bosi's records to prove the above conclusion about "Shi Yi Tie". First, Huang Bosi had seen a copy of Liang Yufu's "Shi Yi Tie", and compared it with "Chunhua Pavilion Tie", revealing that "one volume has seventy-two lines", "Xu Sengquan and Chen Hui argued at the end" and "the text in the Dharma Tie" The "forty-three characters" at the end of the post and "there are many dry brushes and fish feeding places" are unique information in the facsimile. Checking all the copies of "Chunhua Pavilion Tie", there are more than forty words after "Government is here" missing in all copies, while "Daguan Tie" and others are not missing (explanation at the bottom of Figure 6), which is consistent with the facsimile.

　　Figure 6ˉ"Transfer of Clothes", Volume 9 of "Daguan Tie" inscribed by Chen Wei in Ming Dynasty, collected by the Palace Museum

　　Explanation: The crime of death is a crime of death, and the clothes are full of sadness. Fu Wei is full of admiration and mourning, and it is difficult to live in pain and poison. See Xu? I also asked you to write a letter to the king, saying that I am very victorious, but I have to ask this fierce question. I should pause my ears again. I am so worried that I have no intention of returning. I don’t care about my body. I have pain in my feet and ears. How can I hear this wailing? Moxibustion wounds at bad times are particularly unbearable. Not only are they troublesome, but they sleep and eat a little, making it difficult for you to recognize them in this place. However, the reason for knowing them is that the government is here. Now, if you can't do it again, you don't want to take it as too much and it's difficult to get it easily. So you can do it. Because of your ears, you are stubborn, you should be unspeakable, and you should die (sin).

　　Second, the "Daguan Tie" article in "Xianzhexuan Tie Kao" by Sun Chengze (1593-1676) of the Qing Dynasty [21] cited the tenth day of the sixth lunar month in Jiashen (1164), the second year of Longxing's reign, by Wang Liweng of the Song Dynasty, and Guisi (1173), the ninth year of Qiandao. ) The second postscript on August 1st revealed the following news:

　　There are two types of Song rubbings: yellow and white paper. The ones on white paper can be seen differently, while the ones on yellow paper can only be seen in one part. The calligraphy is exquisite and is no less than the original. It is a gift given by Huizong to the prime minister Yu Shen. The owner of the post has been changed many times, and there have been frequent wars and fires, but he still manages to survive seven or eight times. Without the protection of gods and ghosts, it is not as good as this. The postscript of the last volume says: "It was given to me in April of the third year of Daguan, and the minister of Zhongshu wrote it carefully." Wang Liweng's postscript also says... At the beginning, Daojun (Huizong of the Song Dynasty) thought that the title of Chunhua's post was too many, so he copied it. Distortion, cracked board grain. The imperial edict was issued to produce the authentic work, and Cai Jing was ordered to bookmark it, carve the stone into the Taiqing building, cross the river, and leave the stone in the Eastern Capital. The language is in Shisu's explanation and narration. There are many corrections in these ten volumes. For example, in Zijing's "Giving Clothes", forty-three words of "Chunhua" have been added. It is the same as what the secretary Lang Huangbosi argued. There are almost no regrets at this moment. The small print at the front of each edition contains the number of the volume in the upper title, the number of the edition in the middle title, and the name of the engraved author at the bottom. The long and short characters are integrated and do not need to be cut. The plump calligraphy and painting are naturally a kind of scenery... On the tenth day of the sixth lunar month in Jiashen, Li Wenglan, the king of Sanshan, thought about it.

　　In the autumn of Guisi, I saw several volumes of fragments of the calligraphy left in the home of Prime Minister Zhu Wenjing... so I knew that this calligraphy had never been reprinted, but when the time came, it was just across the river, and the craftsmanship in the quesaging field was fine and rough, so it became two things. On the first day of August, Wang Liweng, a native of Jiuxian Mountain. (Later recorded by Sun Chengze) One of the seals is "Sanshan Yuren", the other is "Wang Liweng", and the other is "Wang's Lansi". Each page of each book has a small seal of "Nanxuan".

　　Wang Liweng was a native of the Southern Song Dynasty and a collector of Buddhist calligraphy. His words should be trusted. Based on this, it can be seen that what Wang Liweng saw was a "yellow paper" given to Prime Minister Yu Shen (about 1050-1130) by Emperor Huizong of the Song Dynasty. It was in the possession of Sun Chengze in the Qing Dynasty and was witnessed by Zhang Tingji (1768-1848) [22]. Wang Liweng praised Yu Shen's "Daguan Tie" on yellow paper and thought it was no less than an authentic work. The key point is that he pointed out that there are also "forty-three characters" in Yu Shen's yellow paper version of "Shiyi Tie", and based on this, the flaws in "Chunhua Pavilion Tie" can be corrected. And he also believed that what Huang Bosi said was the same as this. This further proves that Yu Shen's version of the "Conferring Clothes Notes" is probably a stone rubbing based on a copy kept by the Imperial Household in the Song Dynasty.

　　Thirdly, the "Giving Clothes Note" is found in the sixteenth volume of "Xuanhe Shupu", which shows that the ink copy was stored in the Imperial Palace of the Northern Song Dynasty. "Daguan Tie" was completed during the Daguan period (1107-1110). It is a copy of the original manuscript on which "Shiyi Tie" was based, or one of the "ink marks" of the imperial court "ink marks" [23] of Emperor Huizong Zhao Ji of the Song Dynasty (1082-1135). Even the "copy" of Liang Yufu that Huang Bosi saw is unknown. In other words, the "Conferring Clothes Poster" recorded in "Xuanhe Shupu" may be the "right copy of the "Conferring Clothing Poster" presented by Wang Dali" that Huang Bosi visually inspected. What they have in common is that there are more than forty characters after "Government is here", especially "Xian is a capital crime" at the end of the post, which corresponds to "Xian is a capital crime" at the beginning of the post, written in ruler-slip style. whole. However, looking back at the original version of "Chunhua Pavilion Tie", the text stops abruptly at the end of "The government is here". There may be some text at the end of the post, or it is unknown whether it is because the original copy is incomplete. According to Cao Shimian's "Genealogy of Fa Tie" in the Song Dynasty: ""Daguan Taiqing Lou Tie"... There are several Tie in it, the number is different, or it may be copied from the original." [24] Compared with the "Chunhua Pavilion Tie" version, "Daguan Tie" The "multiple characters" in the "Tie" obviously have the characteristic of "different numbers", which adds indirect evidence to the fact that the "Tie Yi Tie" was "engraved with authentic works".

　　Huang Bosi's "Mistakes in the Publication of Dharma Posts" "On the Book of the Nine Kings' Great Lings" commented on the pavilion posts: "This volume of the King's Ling Department has the least fake ones." [25] It should have its own basis. Looking now at the various posts recorded by Wang Xian in Volume 9, there are indeed many wonderful things, which are far better than those in Volume 10. "Conferring Clothing Tie" is one of the best works among the nine volumes of "Chunhua Pavilion Tie", ranking sixth. Since the Song Dynasty, almost no one among the calligraphy scholars has questioned the authenticity of the "Send Yi Tie" [26], and the "Send Yi Tie" is a complete ruler with the name "Xianzhi" at the beginning and the end, which can rule out the possibility of other posts being mixed in by mistake.

　　In the following, we will conduct a more in-depth investigation of "Conferring Clothing Tie" from two aspects: form (form) and content (post text).

　　3. The form of "Information of Clothes"

　　(1) Collection and recording

　　Nowadays, only the copy of the "Giving Clothes Tie" has been handed down, and the Tang Dynasty ink copy (rubbing and copying) and early documents such as "Da Ling Shu Yu" [27] in Zhang Yanyuan's "Fa Shu Yao Lu" have not been included. In the Song Dynasty, not only was the ink ink on the "Conferring Clothing Tie" entered the Tibetan palace and was recorded in "Xuanhe Shupu" (Volume 16), but it was also engraved into "Chunhua Pavilion Tie" (Volume 9) and other Song Dynasty series of Tie. Its origins spread very clearly. As mentioned before, Huang Bosi of the Song Dynasty seems to have seen the copy in the collection of Liang Yufu, and wrote in the first volume of "Dongguan Yulun" "Mistakes in Fa Tie Publication" "On the Book of the Nine Kings' Dali" and in the second volume "Postscript of the King's Dali "Inferring Clothes Tie" There are detailed records in the "After" article.

　　The main collections of "Tie Yi Tie" are now listed in Table 1. Among them, the "Chunhua Ge Tie" series (abbreviated as "Ge Tie System") still has Song rubbings in existence for reference. There are no complete rubbings from the Song Dynasty in the "Daguan Tie" series (abbreviated as the "Daguan System"), and most of the ten volumes of popular editions are re-engraved or reprinted editions from the Ming and Qing Dynasties.

　　The illustrated series of calligraphy used in this article are all taken from the large-scale book "The Complete Collection of Calligraphy of Wang Xizhi and Wang Xianzhi" published by the Forbidden City Publishing House [28].

　　Table 1ˉTable of "Investing Clothes Posters" engraved in the collection of posts

　　Getie system 12 lines

　　1. Volume 9 of "Chunhua Pavilion Notes" from Tuomaoqin Palace of Song Dynasty (Collected by the Palace Museum)[29]

　　2. Volume 9 of "Chunhua Pavilion Notes" from the Imperial Academy of Shaoxing in Song Dynasty (collected by Shanghai Library) [30]

　　3. Song Tuo Quanzhou version of "Chunhua Pavilion Notes" Volume 9 (Collected by Shanghai Library) [31]

　　4. Volume 7 of the second volume of "Jiang Tie" from the old collection of Tuo Feng Quan of Song Dynasty (Collected by the Palace Museum) [32]

　　5. The second volume of "Jiangtie" in the old collection of Tuofang Yixuan of Song Dynasty (Collected by the Palace Museum)[33]

　　6. Song Dynasty rubbings "Ru Tie" Volume 6 (Collected by the Palace Museum)[34]

　　7. Yuan rubbings of "Chunhua Pavilion Tie" Volume 9 (Collected by the Palace Museum) [35]

　　Daguan system 13 lines

　　8. Volume 4 of "Daguan Tie" rubbings from the Ming Dynasty (Collected by the National Library) [36]

　　9. Volume 9 of "Daguan Tie" written by Yang Yingxun in the Ming Dynasty (Collected by the Palace Museum) [37]

　　10. Ming Tuo Xin'an Zhan Lian's postscript version of "Daguan Tie" Volume 9 (Collected by the Palace Museum) [38]

　　11. Volume 9 of "Daguan Tie" inscribed by Chen Wei of Ming Dynasty (Collected by the Palace Museum) [39]

　　12. "Fragments of Taiqing Tower", Volume 9, Line 9 (Collected by the Palace Museum) [40]

　　13. "Bao Jin Zhai Dharma Tie", Volume 6, Line 18 (Collected by Shanghai Library) [41]

　　It should be noted that: First, due to the different line formats of "Chunhua Ge Tie" and "Daguan Tie", the external form of the same Tie is different (such as the difference in the number of lines and words), so they are divided in the table. They are divided into two categories: the Ge Tie system (mainly "Chunhua Ge Tie") and the Daguan system (mainly "Daguan Tie") for easy comparison. Second, in addition, there are still books that are different from the first two systems, such as the Ru Tie version No. 6, the Tai Qing Lou version No. 12, and the Bao Jin Zhai version No. 13. . The "Giving Clothes Tie" included in the sixth volume of "Ru Tie" should be copied from the Ge Tie system [42], so it should be classified into the Gie Tie system, but the lines are slightly different, with 11 lines (Figure 7, see Table 2). Or is it because I chose to reprint the pavilion posters, but the preface and layout of the pavilions did not follow the old style of the pavilion posters? unknown. The "Taiqing Tower Fragmented Tie" (Fig. 8) also contains the "Conferring Clothes Tie". This fragment has the same features as the "Taiqing Tower Tie" system and the Daguan Tie system: first, its name is the same as "Taiqing Tower Tie" (also known as "Taiqing Tower Tie"). "Tie") and 9 lines are different from the 13 lines in the Daguan system. Second, the number of words in the post is the same as that in "Chunhua Ge Tie", but the number of lines is different from the 12 lines in the "Ge Tie" system (Table 2). This remaining post also touches on the phenomenon of several posts being engraved consecutively, and we plan to find another opportunity to write a monograph on it.

　　Figure 7ˉ "Giving Clothes Tie", Song rubbing "Ru Tie", collected by the Palace Museum

　　Table 2ˉSimilarities and Differences in the Lines of "Conferring Clothes"

　　Figure 8ˉ "Inferring Clothes Tie", "Tai Qing Tower Fragment Tie", collected by the Palace Museum

　　Except for the 18 lines of the Song rubbing of "Bao Jin Zhai Fa Tie" (Figure 9) which are different from the 13 lines of "Da Guan Tie" (Table 2), the word count and content are the same. In conclusion, it should be regarded as a branch of the same system as "Daguan Tie". All the calligraphy collected in "Bao Jin Zhai Fa Tie" are specially marked at the end of the volume with two categories: "Collection of the You Cao Family" and "Authentic Collection of the You Cao Family" to distinguish between the ink copy and the engraved calligraphy copy. Those marked "authentic" include Volume 1, Volume 3, and Volume 8; those not marked "Authentic" include Volume 2, Volume 4, Volume 5, Volume 6, Volume 7, and Volume 10. The "Giving Clothes Poster" is collected in Volume 6, and it should be an engraved post. [43] Most of these engravings come from Song Dynasty engravings that are now lost. Regarding the origins of the engraved stickers included in "Baojin Zhai Fa Tie", Shui Laiyou believes: "Some of them are reprints of Cong Tie and carved stones from the Song Dynasty at that time, such as "Xingfenglou Tie" and "Suizhou Tie" from Qing Zhitang. "Jiangxi Shuai Si Tie", Shan Wei's Xiangyang stone carvings, etc. Although these rubbings were ordinary rubbings in the Song Dynasty, today, more than 700 years later, most of the ancient carvings have been lost, and these Dharma rubbings have become rare and hard to find. It is a unique and rare book."[44] From this, it can be seen that the origin of the posts collected in "Baojin Zhai Dharma Notes" is worth noting. After all, many rare calligraphy nowadays are preserved thanks to the "Bao Jin Zhai Dharma Calligraphy", and the "Conferring Clothes Calligraphy" is one of the rare ones. However, the problem is that no matter which calligraphy it originated from in the Song Dynasty, it definitely did not come from the "Chunhua Pavilion Calligraphy". This also shows that among the many calligraphy writings in the Song Dynasty, there are "multiple calligraphy texts" such as the "Shiyi Calligraphy" and probably more than the "Daguan Calligraphy". "Bao Jin Zhai Dharma Tie", there should be other series of Tie. In addition, the author of the 18th line of "Baojinzhai Fa Tie" should have copied and adjusted the stone carving according to the format of the entire Tie. It does not have a reference value for the characteristics of another format, nor can it be used as a basis for investigating the relationship between it and the original manuscript it is based on. .

　　Please view horizontally

​ Figure 9ˉ "Inferring Clothes Tie", 18 lines of Song Dynasty rubbings "Baojinzhai Dharma Tie", collected by Shanghai Library

　　(2) The number of words and the description of the "Transfer of Clothes"

　　The lines and number of words in the "Tie Yi Tie" are divided into two categories: 12 lines and 100 characters (Ge Tie system, Figure 1) and 13 lines and 138 characters (Daguan system); the former is mainly represented by "Chunhua Ge Tie" ("Jiang Tie") "Tie" and so on also belong to the Ge Tie system), of which "Daguan Tie" is the main representative (Table 2). The reason for the difference in lines between the Ge Tie system and the Daguan system is that the "Daguan Tie" version is about two or three characters taller than the "Chunhua Ge Tie" version, resulting in an increase in the number of words per line and a decrease in the number of lines. In other words, because "Daguan Tie" is "more than an inch taller than "Chunhua Pavilion", with one, two or three more characters engraved per line",[45] the form is somewhat different from "Chunhua Pavilion Tie". In addition to the line inscriptions in "Shi Yi Tie", there is also the issue that the Daguan system has "more characters" [46] than the Ge Tie system that needs to be discussed.

　　The Ge Tie system listed in Table 2 is mainly based on the "Chunhua Ge Tie" version (including the "Ru Tie" version); the Daguan system listed is based on the "Daguan Tie" version (including the "Baojin Zhai Fa Tie" version, It mainly lists the line number and text differences of each calligraphy to facilitate comparison and inspection.

　　Obviously, the Daguan system has about 38 more characters, which is the most conspicuous. Generally speaking, the posts in "Shi Yi Tie" are incomplete whether in the Ge Tie system or the Daguan system. The problem here is that there are too many characters in the Daguan system. It involves two levels: one is the difference in calculation of the number of extra words; the other is whether the extra words belong to the content of "Conferring Clothing Tie". Daguan System's "Shi Yi Tie" contains many characters. Depending on the understanding of the explanation and the situation of missing characters, the number of characters varies from person to person. There are three algorithms of 38, 42 or 43 characters.

　　First of all, the theory of "forty-three characters" comes from Huang Bosi's "Mistakes in Dharma Posts and Publications" "In the Order of the Nine Kings" (previously published). Huang's statement that "the "Tie of Conferment on Clothes" has been handed down throughout the ages into one volume" should refer to the "copy" mentioned by "The Postscript of King Da Ling of "Tie of Conferment on Clothes"", and what is said here is "the end of the post is missing in the Fa Tie." "The government is here, I will say..." The "Dharma Tie" should refer to the "Chunhua Pavilion Tie" [47]. Here, Huang compares the copy with the pavilion calligraphy. He points out that in the pavilion's calligraphy "Conferring Clothes", there are forty-three characters following the line "Government is here". The copy that Huang has seen contains "Xu Sengquan and others" "Oshiwei" belongs to Liang Yufu's "copy". Therefore, the "forty-three characters" are probably a copy of the original form of "Shi Yi Tie". After re-examining all the copies of the "Daguan Tie" handed down from generation to generation, there are many words after "Government is here", which are exactly the same as the "facsimile" found by Huang.

　　Secondly, the number of "forty-three characters" in Huang Yan's words is interpreted as an overlapping sentence with the four characters "dangfushen", because there is a bit next to the characters to indicate overlap. This is a common writing method on rulers, especially in Youjun's posts. If the missing word "sin" at the end of the post is also included, there are exactly 43 words. After checking all the existing copies, there are only 42 characters left, all of which are missing the last word "sin". Maybe the "copy" Huang saw was not missing, so he said "forty-three characters".

　　Thirdly, the Daguan system's "Shi Yi Tie" ends with the word "death" (Figure 6). Maybe the word "sin" that was later omitted was lost when copying another line? Or the post was lost when editing and closing it? unknown. However, compared with the 18-line "Giving Clothes Poste" (Picture 9) of the "Baojinzhai Dharma Poste", which has a much changed line, the last line "Xianzhi" stops in the middle of the line, and there is still room at the bottom of the line, but it also misses the "sin" "Character. Therefore, it can be speculated that the word "guilt" was not lost when copying, and it is very possible that the original copy of "Baojinzhai Dharma Tie" is based on it.

　　Finally, is the extra text part of the content of "The Clothing Poster"? This issue is also inconclusive. Yao Nai (1732-1815) of the Qing Dynasty believed that the "multiple characters" did not belong to the "Transfer of Clothes":

　　"Daguan Tie" adds four lines and more than 30 characters to the end of this post. However, the literature and theory do not belong to this book, and "Chunhua" cut it off without losing it. I say this is the book written by Xi Chao and Xi Min when he died. At that time, Fang Hui (Xi Min), the general of Chongzhou, was the uncle of the great commander, but he also served as the governor of Xuzhou, so he was called Shijun. The first "capital crime" is to pay tribute to the people. Fang went back to his parents and sent orders to his maternal grandparents. He said that he was in mourning because of the Clothing Festival, and he also mourned for his son. [48]

　　Yao Nai judged from the content that the "Shi Yi Tie" was written by Wang Xianzhi and Xi Min. Because it was respectful to Xi Jian and related to Xi Chao (336-378), the content of the ruler was complete. Judging from the content, the extra words appear to be from another post that has nothing to do with it. Later generations mistakenly attributed it to one post and confused it into one post. Let’s talk about it, but don’t make a final conclusion.

　　The following discusses the issue of copying the "seventy-two lines in one volume" mentioned by Huang Bosi "after the postscript of Wang Dali's "Conferring Clothes". Yujiro Nakata mentioned this issue when he solved the problem of "Conferring Clothing Notes": "The so-called seventy-two lines in one volume, does it mean that the "Conferring Clothes Posting" is placed at the beginning of a volume?"[49] It is also not certain about "one volume" "Specific reference. Li Ning also believes that "the copy of "Shi Yi Tie" seen by Huang Bosi has a total of seventy-two lines... The 72 lines of this post should refer to the number of lines in a volume, while the Baojin Zhai and Daguan editions have 18 lines[50] , should be the first post in this volume, the other posts are missing” [51]. The author agrees with both of them. Judging from the extant "Conferment of Clothing Calligraphy", there are 12 lines in the original version of "Chunhua Pavilion Calligraphy", 13 lines in the original version of "Daguan Calligraphy", and 18 lines in the original version of "Baojin Zhaifa Calligraphy". It is difficult to approximate the number of 72 lines in "Conferment of Clothes Calligraphy". There is no possibility that "Yi Tie" is one volume. If the 72 lines in one volume refers to the number of volumes and lines in Cong Tie, then check the "Chunhua Ge Tie" volume nine count with 216 lines, and the "Daguan Tie" volume nine count with 252 lines, which is also difficult to match with the 72 lines. Therefore, the view that 72 lines refers to the number of lines in a volume, and "Conferring Clothing Tie" is the first one among them, is reasonable. The question now is: First of all, how many lines of ancient texts can be contained in one volume? Check the "Bibliography of Wang Xizhi" [52] of Chu Suiliang of the Tang Dynasty (596-658 or 659), which contains 5 volumes of Wang Xizhi's "official script" with 40 posts, and 58 volumes of "running script" with 360 posts. The statistical results are: a total of 1,761 lines, with a maximum of 60 lines and a minimum of 13 lines in one volume, and an average of about 28 lines in one volume. From this point of view, the large-capacity format of 72 lines in one volume may be the size of the album volume of Huang Bosi's "Luoyang official residence outfit in the summer and April of the second year of Zhenghe" (previously published). It is also unknown. Secondly, if "Tie of Conferring Clothes" is the first post in a volume, then the rest of the postscripts should also be copies of the same type. Perhaps because they were not in the collection of Liang Yufu, Huang Bosi deliberately recorded only "Tie of Conferring Clothes". 》, to show solemnity. The above two points of speculation are not conclusive and are for reference only.

　　In addition, the layout of "Giving Clothes Tie" is rather peculiar. It is the same in both the pavilion Tie and Daguan systems. That is, the writing in the tenth and eleventh lines, "Isn't this just because of sleep and food problems/It is difficult for you to recognize this place," suddenly became smaller. Judging from the layout of the handwriting and the number of lines, it seems that two lines of characters are squeezed into a small space that accommodates one line. The handwriting is too small and the line spacing is tight (line 10 and 11 in Figure 1). It may even be re-engraved or re-engraved later. Among them, traces of it are also hidden. Or is this the original case? Or was it done deliberately, for example, when copying the engraving of the upper plate (stone) of "The Instructions for Conferring Clothes", it was discovered that the number of lines reserved for the page was one less, so it was changed into two lines, and the tenth and eleventh lines were reduced and engraved? None of them are known.

　　4. Posts of "Giving Clothes Posters"

　　The following discusses issues such as sentence reading, language interpretation, and textual analysis of the post "Shi Yi Tie". The title of "Conferring Clothing Tie" can be found in Volume 16 of "Xuanhe Shupu"; the engraved version of the Tie can be found in the collections of Tie from past dynasties: Volume 9 of "Chunhua Pavilion Tie", Volume 7 of the second volume of "Jiang Tie", and "Ru Tie" Volume 6, "Daguan Tie", Volume 9, "Baojinzhai Dharma Tie", Volume 6, "Dongshutang Collection of Ancient Dharma Tie", Volume 8, "Baoxiantang Collection of Ancient Dharma Tie", Volume 6, and "Yuyantang Dharma Tie", volume 11 wait. See Table 1 for the more representative existing rubbings. "Shi Yi Tie" is included in the "Chunhua Ge Tie" and other series of Tie, so the study of "Shi Yi Tie" is closely related to the study of Cong Tie. Relevant basic literature and relevant textual research and explanations are attached at the end of the article for reference. The following is an attempt to make some brief discussions on the posts in "Shi Yi Tie" based on the basic literature and relevant comments and interpretations, with occasional reference to the author's opinions.

　　It has been said that if the rulers of the Wei and Jin Dynasties are broken and broken, whenever the interpreter encounters a problem, he will refer to it as a missing text. This is the norm in interpretation. Yihu Qian Zhongshu lamented that the Six Dynasties Dharma stickers were "very difficult to understand"[53], which shows that they are obscure and difficult to understand. There are only two reasons for the failure: first, the article is broken. The surviving rulers and seals of the Wei and Jin Dynasties, whether in text or engraving, have many sentences that are incomplete and intertwined, and those with complete words and complete sentences and complete beginning and end are not preserved. Dong Zhongshu (179 BC - 104 BC) said that "poems have no expressive meaning, but have different tastes". It can be said that it is appropriate to compare it with the interpretation of Kuangzhidao. The interpretation of the post should be based on an in-depth understanding of the written words, so that one can infer its contextual meaning and make a rough interpretation. This is a matter of opinion and there is no standard answer. The second is word examination and interpretation. Because the idioms of rulers and tablets are special, it is often impossible to understand them based on the original meaning of the words.

　　In view of this, the author believes that the "internal evidence method" and "analogy method" may be used to examine it, or to better understand its original meaning. Specifically, on the basis of understanding the original meaning of the words, we searched for the same and similar words from the rulers and tablets of the Wei and Jin people, including the two kings, and compared, summarized, analyzed and discussed their expression habits based on the contextual meaning, and based on this, we found common principles and general examples, and deduced the derivation. Describe its general meaning. As for those that are really incomprehensible, they should be left open for examination.

　　(1) Sentence Reading

　　Classical prose generally does not require sentence fragmentation, but Fa Tie Tie is quite special, and it is necessary to refer to previous works as much as possible. The earlier one is "Explanation of Dharma Notes" by Liu Cizhuang of the Song Dynasty, which was collected in the "First Edition of the Collection of Series" published in the period of the Republic of China, in which simple periods are added to facilitate reading. As for the "multiple characters" part of "Daguan Tie", refer to the marked sentences in Note 1 of "Chunhua Ge Tie Collection" [54] to read and record.

　　The crime of death is a crime of death, and the clothes are full of sorrow and sorrow. I am mourning and mourning, and it is difficult to live in pain. See Xu? I also asked you to write a letter to the emperor, and I was extremely victorious. However, if I accepted this serious question, I should be stunned. I am worried and carefree, with no intention of returning. If you don’t examine your body, you have pain in your legs and ears, and you get this wailing sound, it’s like when you were seriously ill, and the moxibustion wounds were so severe that you couldn’t bear it. It’s not just a disease. How much you sleep and eat makes it difficult for you to recognize this place. However, it’s so that you can recognize it. Politics is here. Today, if you can't do it again, you don't want to count it as too much to get it easily, so you can do it yourself. If you don't do it because of your ears and ears, you should be unspeakable and punished with death.

　　Different interpretations and sentence fragmentation of "Shi Yi Tie" are different. The comparison is as follows:

　　In "The Complete Works of Chinese Calligraphy" [55] (abbreviated as "The Complete Works"), Wang Xianzhi wrote an explanation of the title: ...To hear this cry, how can it be like the first time of great evil? The moxibustion injury is so severe that it is not only a problem, but also how little sleep and food you have, making it difficult for you to recognize this place. (If you don’t record "Daguan Tie", there will be more words)

　　Note 12 of "Chunhua Ge Tie Translation and Annotation" [56] (abbreviated as "Translation and Annotation"): ... How can I get this wailing? When the disease is severe first, the moxibustion wounds will be extremely unbearable, and this is not a serious problem. How much sleep and food. It is really difficult for you to recognize me in this place. ...Now that it is possible to use it again, it is not perfect. I don't want to overestimate it. I can do it by myself if it is difficult and easy to get. I don't want to worry about it now.

　　Note 10 of "Wang Xian's Interpretation of Miscellaneous Notes" [57] (abbreviated as "Interpretation"): ... How can I get this wailing? When the disease is severe first, the moxibustion wounds will be extremely unbearable, and this is not a serious problem. How much sleep and food. It is really difficult for you to recognize me in this place. ... Nowadays, it can be repeated that it is not perfect, and I don't want to overestimate it. I can do it by myself if it is difficult to obtain. Now it is not because of tiredness.

　　"Explanatory Notes on Chunhua Pavilion" written by the Imperial Correspondence: ...How can I hear this wailing? The moxibustion wounds were caused during the great evil, and they were extremely unbearable. It was not just a disaster. How much sleep and food you had, it is really difficult for you to recognize this place. ...(If you don’t record "Daguan Tie", there will be more words)

　　"Wang Xizhi Wang Xianzhi's Complete Collection of Jian Zheng" [58] (abbreviated as "Jian Zheng") wrote: ... What is it like to get this wailing? The moxibustion wounds during the first serious illness were extremely unbearable. Isn't it just a disease? How much sleep and food should I have? It is really difficult for you to recognize me in this place. ...Can it be used again today? Is it perfect? I hope that it will be easy to calculate the difficulty based on how much it is, and you will be able to get it easily, so that your ears will not be troubled. …

　　"Chunhua Pavilion Collection of Notes" [59] (abbreviated as "Collection of Notes") writes: ... How can I get this wailing. First, moxibustion was used when the disease was serious. Extremely unbearable. Not only is this a danger, but how little sleep and food you have has made it difficult for you to recognize this place. ...Now we can make it happen again, and we don’t want it to be too difficult to get, so we can make it happen again.

　　"Chinese Dharma Book ガイド 18: Wang Xian's Collection of Ruler Papers" [60] (abbreviated as " Ruler Papers ") writes: ... How can I get this wailing? First, moxibustion was used when the disease was serious. Very unbearable. Isn't this a danger? How much sleep and food you have has made it difficult for you to recognize this place. ... Now it can be restored that it is not perfect. If you don't want it to be more difficult to obtain, you can avoid being tired of it.

　　According to it, "絫" in various texts is mostly pronounced as "ti", which is incorrect. In addition, "Complete Works" and "Explanation" [61] mistook "Ling" for "Jin"; "Jian Zheng" mistook "Yin" for "Jiu", which caused errors in the cover and form, so they were revised together.

　　Various versions read "He Ru" in order to get this lamentation; in "The Complete Works" "He Ru" is connected with the following sentence, which seems inaccurate.

　　The various books read: "The moxibustion injury is unbearable when the evil is first." The Complete Works reads: "When the evil is great first, the moxibustion injury is unbearable." The Interpretation reads: "The moxibustion injury is unbearable when the evil is first." "It's so unbearable", "Chi Shou" reads like "How can I cry like this? The moxibustion was done first when the evil happened. It's so unbearable". None of them seem to be as good as other works in "exceptionally unworthy of this", and "Explanation of Meanings" and "Child Slips" are "worthy of" and "this", which is particularly unsuitable.

　　The various books read "It is really difficult to recognize the place where you are now," while the Complete Works and the Commentary of the Collection read "It is really difficult to recognize the place where you are now." It seems that it is better not to break it in the middle.

　　Although all the interpretations of the content of "Duo Chu Zi" have their own conclusions, the author still prefers the "Jianzheng" article "Can it be used again today? Absolutely not? I hope it will be difficult to calculate it with many words, and it will be easy to get it." But, it’s better not to break the sentence because it’s tiring.” The only flaw is that "cause" is mistaken for "trap".

　　Different schools of thought have different opinions on the above sentence, and there is only a difference of opinion, and there is no right or wrong. It is said that the explanatory text of the Wei and Jin Dynasty rulers and tablets can be marked, and it is better to use non-stop sentences to avoid misleading.

　　(2) Interpretation

　　1. Giving clothes: In ancient times, September was the time to give clothes. It comes from "Poetry·Binfeng·July": "In July, fire flows, and in September, clothes are given." Later it became another name for September in the lunar calendar. For example, when festivals such as Liuhuo, Winter Solstice, and New Year are approaching, worshiping ancestors is called the hanging of scriptures. For example, Wang Ningzhi's (334-399) "Yu's Daughter's Transcript" collected in the third volume of "Chunhua Pavilion Tie" contains: "On August 29th, I told Yu's daughter that she would be given clothes at dawn, lamenting the loss, and thinking about the distant future... "The sigh is consistent with the "all kinds of sadness" mentioned in Wang Xianzhi's "Giving Clothes Poster". The message was written on August 29th. Tomorrow the Clothing Festival will be held in the ninth month of the lunar calendar. Another example is Xi Hui, the son of Xi Tan (320-361), who also wrote "Tie of Conferring Clothes", which was recorded and praised in Volume 7 of "Baozhenzhai Dharma Book" [62] by Yue Ke of the Song Dynasty. The same is true for giving clothes, and the same is true for flowing fire. Xie Wan's "Gaolang Tie" collected in the second volume of "Chunhua Pavilion" contains: "On the tenth day of the seventh lunar month, Wan Gaolang and others will be angry, sentimental and overwhelmed..." Wang Xizhi also has many similar verses. The hanging ruler slips, such as "On November 18th, Xi Zhi bowed his head, and Dongyue sighed and felt hurt..." ("Secretary of the Right Army" 180, abbreviated as "Secretary") "On October 15th, Xi Zhi bowed his head, and at the end of the month, he was filled with sadness. My heart is helpless, I can't bear to live there..." (Secretary 35) Among them, "winter moon", "half moon" and "liuhuo" are all the same as "giving clothes", and must be followed by lamentations. This shows that people in Jin Dynasty did have the habit of writing questions and answers on the occasion of scripture verses.

　　Yao Nai believed that "the first list of 'capital crimes'" in the "Giving Clothes Tie" is "the most important thing is people's respect." Fang Hui (Xi Min)'s parents and grand parents ordered him to express his condolences because of the "Giving Clothes Festival", and at the same time mourned. His son also". [63] According to reports, the parents of Xi Min (313-384) were Xi Jian (269-339) and his wife, Wang Xizhi's parents-in-law, and the "grandparents of Daling".

　　2.Xu? : Name of person, unknown person. "Jianzheng": "It is unknown who he is, or he may be a member of the Xu Miao (172-249) tribe (from the Three Kingdoms period)."

　　3. Envoy: This title has three meanings: first, it refers to a local official of a state or county; second, it is an honorific title for a person who is ordered to send an envoy; third, it is a general honorific title. "Explanation": "The title of the local governor, the recipient of this letter." Yao Nai said: "At that time, Fang Hui (Xi Min) was the uncle of the great order, but he was called Xuzhou. He is the governor of Xuzhou, so he is called Shijun." [64] He believes that "Shijun" is Wang Xian's uncle Xi Min, who once served as the governor of Xuzhou, so he is called Shijun.

　　4. Fierce question: A common expression used in condolence letters during the Wei and Jin Dynasties. Wang Xizhi's note: "Although Yu is seriously ill, he said that he would be able to cure it. How could he ask for help when he is about to die? His pain and sorrow are deep and his feelings are deep..." (Secretary 398).

　　5. Dadun: "Explanation": "Frustrated." Wang Xizhi's "Missing Brother's Tie": "I can no longer bear the burden, so I compared it to this book, so I had a big meal." (Volume 6 of "Chunhua Pavilion Tie") This " "Dadu" means exhausted physically and mentally. Also, "Jiangdong has its own great momentum, but I don't know how to save it?" (Secretary 154) This should be said to mean that the (situation) is not going well and is a setback. "Da Dun" and "Wei Dun" have the same meaning, but the degree is slightly higher, and they are exclamatory words. According to Wang Xizhi, "weakness" appears frequently in Wang Xizhi's official slips, such as "Wan San means fatigue and tenacity" (Secretary 189), "Respecting Yu means becoming tired, which is deeply worrying" (Secretary 88), "Knowing the past means you are tired, and pursuing it. "Unfortunately, now it has been restored to normal" (Secretary 443), "We know that the virtuous family is in a state of decline, so why can I help you so much? Geng Geng" ("Xianshi Weidun Tie", included in Volume 7 of "Chunhua Pavilion Tie"), and "It has become a state of affairs." , Today is just a small victory, I wonder if it can get better?" (Volume 5 of "Chunhua Pavilion Tie"), etc., all have this meaning.

　　6. Worry: "Explanation": "Worry." Wang Xianzhi's posts often use exclamatory words. For example, "Wuxing Tie": "Sister's sense of sutra is very strong, and worry and chi are deepened"; "Suijin Tie": "My sister and three brothers are all in trouble, so it will not harm worry and chi"; "Jieguo Tie": "Brother told me that "My sister is very yellow and thin, and she can't tell how worried she is." "Tianbao Tie" says: "I'm very worried, how much sleep and food will I need?" (both included in Volume 9 of "Chunhua Pavilion Tie") The general idea is the same.

　　7. Painful qi in the feet: "Chunhua Secret Pavilion Fa Tie Kao Zheng": "'Painful qi in the feet' is regarded as 'painful qi in the feet and ears', which means that both feet and ears have painful qi. Liu and Gu Shi The word "Ke" is not understandable in the text. Also, although the length of the word "Ke" is different from the word "Ke" at the end of the post, the writing style is the same. We should use the word 'er' as the correct one and take care of misinterpretations." Wang Shu said this. Originally from "ear".

　　8. Moxibustion wounds: scars, wounds left by acupuncture treatment. Wang Xianzhi's "Champion Tie": "I don't realize victory, I don't feel the moxibustion, and I feel deep sorrow." (Volume 9 of "Chunhua Pavilion Tie") It is especially common for Wang Xizhi, such as "I have severe pain in my blade, and the moxibustion is ineffective, and I will suffer from severe disease." "(Secretary 228); "Taichang Tie": "Taichang suffered from scapula, and moxibustion Yu (recovered), the body can be coke ears"; "Moon Ban Tie": "Joining the army, can acupuncture be effective? It's very suspenseful" ( "Chunhua Pavilion Tie" (Volume 7); "Yu Kuai Tie": "If the moxibustion is not effective, you will not be able to ask questions later, and you will be so depressed that you will not know your feelings." "("Yu Kuai Tie" and "Ruan Gong Tie" are both included in Volume 8 of "Chunhua Pavilion Tie"); etc., all refer to this kind of acupuncture treatment.

　　9. Bu Nai: Isn’t it, could it be? It can also be seen in Wang Xizhi's post "Isn't it troublesome to have Yun and Xie Yuzhou enter the river together?" (Secretary 41) and Wang Xianzhi's "Tianbao Tie" "Isn't it evil not to examine it?" (Volume 9 of "Chunhua Pavilion Tie"), etc.

　　10. Suffering: It should refer to "suffering caused by moxibustion injury". If you look closely, the shape of this character is very similar to the word "恚". Huangfu Mi (215-282) once "took cold food powder for the first time, but his nature was against it. Every time he was tired and unruly, he was often sad" [65]. I don’t know whether the “hateful” attitude that appeared after this “fatigue” is related to the “big meal” mentioned in Wang Xianzhi’s post.

　　11. Sleep and food: sleep and food. This phrase is often seen in the two kings' Tie, such as Wang Xizhi's "Leopard Slave Tie": "I can't sleep or eat, I am deeply worried, and my feelings are hanging over me, and I have to give up." (Sun's version of "Qingtang Tie" 4) Wang Xianzhi's "Jie" "Guo Tie": "If you don't examine your body, what will happen? Will sleep and food be transferred to you?" "Tianbao Tie": "I am so anxious and anxious, how much sleep and food will I have?" (Volume 9 of "Chunhua Pavilion Tie")

　　12. Jindi: "Translation Notes" and "Explanation": "Current place of employment."

　　13. For knowledge: The meaning is unknown. "Translation Annotation" and "Interpretation": Maybe it is to formulate political means and methods to grasp and understand the other party's meaning? There seems to be no conclusive evidence. According to Yao Nai's examination of "It's really hard for people to know this place," it says: "When Xie Youdu (Xuan) was appointed to go to Huaishang to resist Fu Jian, Xi Chao could not predict that he would live up to his commission. The victory of Huaifei was in the ninth year of Taiyuan. Ji Chao's death should be expected. It is said that Xi Min died in the ninth year of Taiyuan. However, although Ze Min was angry that "the boy died too late", he died without hesitation. This is not what the book of the Great Order says. "Is it really difficult for you to know this place?" [66] "It is really difficult to know, so it is necessary to know." Perhaps as Yao thought, it was Wang Xian's words of comfort and advice to Xi Min, but the meaning of the words was not explained.

　　Press, this "knowledge" may have another meaning. If this sentence is broken into the "difficult to bear..." pattern, it means "...unbearable" or "unbearable...", which seems to facilitate interpretation. Youjun rulers and tablets often see such use cases. For example, "...the provincial brother is tired of paper and extremely sad, but the newspaper is hard to bear in my heart. How can I be patient when I deal with it?" (Secretary 182) "...My sister-in-law is extremely ill and deeply worried. Mu "Song is so embarrassed..." (Chunhua 6 "? Anhe Tie") "...Mrs. Liu is sitting in the hall. The government has come from afar, and the courtesy cannot be violated. Therefore, you are greeted from afar in embarrassment, and you can't bear to believe it... "..." (Secretary 348) "...Hu Zhiwei pushed aside, and it was difficult for him to think about it. Shouldn't he be divided?" (Secretary 184) "...How can he return to the past and be tired of the past and rush into things to worry about his own difficulties?" (Secretary 184) "Hanxiangguan Tie" and "Zhu Xianzi Tie") "...it is difficult for you to move towards the rhyme of disdain and condescend to others..." ("Also Thank You Ten Thousand Books") According to this, it may be explained in this way Wang Xianzhi's "It is really difficult for you to know this place, but the reason why you know it is that the government is in your ears." The meaning is: It is really difficult for you to bear this matter now, and the reason why you can still bear it lies in this.

　　14. Comparator: Recently. For example, Wang Xizhi's "The Accumulative Snow Ninghan Tie" has "The comparison is long, how can it be said" ("Seventeen Posts"); there is also "The comparison is still hanging in despair" (Secretary 45), "The comparison should be counted to the end of the year" Know” (Secretary 323). All have the same meaning.

　　15. Anger: sad, worried, exclamatory words. Wang Xizhi's posts are often written with the words "华伟" (Secretary 130), "worry" (Secretary 30, Secretary 131), "怛深" (Secretary 42), " worried about the Tao" (Secretary 135), "sympathy" (Secretary 135) 287), "Shang Tao" ("Bao Jin Zhai Fa Tie"), etc., judging from their usage examples, this meaning is probably not found.

　　(3) Post content

　　As for the basic content of the post "The Gift of Clothes", Yao Nai speculated that this post was a letter written by Wang Xianzhi to his uncle Xi Min when he was about to "confer clothes" and worship his ancestors. It involves two things: First, the scriptures On the occasion of the festival, he expressed his longing for his maternal grandparents; secondly, he expressed his sorrow and comfort to Xi Min for the death of his son Xi Chao. Yao said that after all, whether the "Shi Jun" is indeed Xi Min still needs evidence.

　　Conclusion

　　Above, Wang Xianzhi's famous Dharma post "Conferring Clothes Tie" has been systematically discussed and examined from various aspects. In conclusion, first of all, there is no doubt that "Conferring Clothing Calligraphy" was written by Wang Xianzhi. Secondly, "Giving Clothes Tie" originated from the old collection of Dharma books in Liang Yu's Mansion. It is a Dharma Tie with a well-written, authentic and reliable origin. Thirdly, "Conferring Clothing Tie", "Bushu Tie" and "Tianbao Tie" both contain the taboo word "zheng", which provides extremely important evidence for demonstrating that the Wang family follows the etiquette of "extending relatives for five generations". The evidence fundamentally denies the claim that the word "Lan" in "Lanting Preface" is not a taboo word, and has multiple academic research values ​​​​in history and philology beyond the history of calligraphy. Finally, "Tie of Conferring Clothes" is one of Wang Xianzhi's masterpieces in running calligraphy. The art of calligraphy is sublime and elegant, capturing the essence of Wang Xizhi. Huang Bosi's postscript praised this post as "Hongfang's writing style, Shizi's collaborator in respectful calligraphy". [67] This is a very appropriate and objective evaluation.

　　Note:

　　[1] The fifth generation of relatives means to stop the old taboo and avoid the new taboo. To give up the old taboo means to avoid taboos for the newly deceased parents. The words come from "The Book of Rites·Tan ​​​​Gong Xia" (Shanghai Ancient Books Publishing House, 1987): "When Yu erected his corpse, there were several feasts. The deceased cried and kept taboo. After the trouble was over, the ghost story began. After the death and crying, the butler held the wooden altar. In the palace, he said: "Abandon the old and keep taboos for the new. From the dormitory door to the treasury door." Chen Yuan's "Historical Taboo Examples" (Science Press, 1958) Volume 5 "Already Taoist Taboo Examples" says: "The Taoist Temple is the temple of the distant ancestors" , moved to the owner's hiding place. King system: Seven temples of the emperor, Qi Zhao Sanmu, seven with the temple of Taizu. Except for Taizu, who is an ancestor who has no ancestors, most of them will be taboo within the seventh generation, and will be divorced after the seventh generation. If the owner is moved to the temple and the new owner is moved to the temple, the person who has already left the temple will not be kept secret." Although this discussion of the taboo etiquette of emperors, Guangye of Zhou Dynasty in the Qing Dynasty believed that princes also had five temples, and also said that the ancients had all relatives for five generations ("Classics and History" Volume 3 of "The Examination of Avoiding Minghui", Shanghai Ancient Books Publishing House, 2015). It can be seen that the ancients could treat their distant ancestors from the fifth generation ancestors and above with "no secret" .

　　[2] Wang Zheng, Wang Lan's son and Wang Xi's grandfather. Regarding Wang Zheng, the "Biography of Wang Lan" in the 33rd volume of "Book of Jin" says: "Zhengzi Shi Ze, Shangshu Lang." In addition, the fifteenth chapter of "Shishuo Xinyu" "Shijian Chapter" quotes the "Farewell Biography of Wang Bin" as saying: "Zu Lan, his father was upright, and he was famous for his virtue." The deeds of Wang Zheng recorded in the history books are nothing more. The reason for this is unknown, perhaps because he died too early and failed to leave many deeds. According to the "Second List of the Prime Minister's Genealogy" in "New Book of Tang Dynasty": "Zhengzi Shize, Shangshu Lang of Jin Dynasty. The three sons are: Yao, Kuang and Bin." The order of Wang Zheng's three sons is wrong in the table. Among these three, Wang Zheng is the third son. Kuang is the longest, followed by Kuang and Bin.

　　[3] Volume 9 of "Chunhua Pavilion Tie" contains Wang Xianzhi's "Joining the Army Tie" which says: "Li joining the army has no political affairs, and there is this discussion every day." According to this, the word "zheng " is used as the original meaning, and it is not a change of "zheng", and Wang Shu of the Qing Dynasty rated it as a fake book, so there is no need to discuss it. Wang Shuyun: "This post is roughly the same as "Dong Jia" ("Joining the Army Post"), "Sister-in-law is Geng EV" and other posts. This post is blunt and slippery, so it must be a forgery." See "Correction of Chunhua Secret Pavilion Fa Tie" Volume 9 "Poyang Homecoming Post", Zhejiang People's Fine Arts Publishing House, 2017.

　　[4] Attached to "Secretary of the Right Army" in Volume 10 of Zhang Yanyuan of the Tang Dynasty's "Book of Dharma" (Fan Xiangyongdian edition, People's Fine Arts Publishing House, 1984).

　　[5] Song Dynasty Liu Cizhuang's "Explanation of Fa Tie", collected in "The Preliminary Collection of Collection of Series" (1606 volumes, Zhonghua Book Company, 1985) photocopied "Chunhua Pavilion Explanation" of "Baichuan Xuehai".

　　[6] "Da Ling Shu", the second volume of "Er Wang Tie Commentary" by Xu Kai of the Song Dynasty, collected in the second volume of "Hengshan Caotang Series" compiled by Chen Qingnian.

　　[7] Ming Gu Congyi's "Explanatory Notes on Dharma Notes", engraved in the fourth year of Wanli in the Ming Dynasty (1576).

　　[8] Emperor Qianlong of the Qing Dynasty ordered the revision of the "Imperial Correction of Chunhua Pavilion Notes", which is the "Chunhua Pavilion Notes" (Volume 1619-1620) of the "First Collection of Series Collection".

　　[9] Mi Fu of the Song Dynasty believed that "Xuan Du Tie" was "the book of Zhang Xu, the chief historian of the left guard of the Tang Dynasty". Huang Bosi commented: ""Where Did Xuandu Come from" is also like Yi Shaoyu. Its characters are all forged by Zhang Changshi (Zhang Xu) and Zangzhen (Huaisu), or they are written by two kings in their own words." [Song Dynasty Huang Bosi] "The Fa Tie was published incorrectly" "The Fa Tie was mistakenly published under the decree of the Ten Kings" and "Where did Xuandu come from?", "Song Dynasty Edition Dongguan Yulun" (Zhonghua Book Company, 1988) photocopied from the Song Dynasty Jiading 3rd year edition]

　　[10] "Xuandu Tie" in Volume 10 of "Chunhua Secret Pavilion Fa Tie Kao Zheng" written by King Shu of the Qing Dynasty states: "When Qi Dang is returned, Qi is also a person's name. The two characters Qi Dang are written with a pen, so they are not very suitable for imitation." Moment." (front exit)

　　[11] The eleventh post of "Seventeen Posts" in the museum edition is included in Qi Xiaochun: "Review of Wang Xizhi's "Seventeen Posts"", Shanghai Painting and Calligraphy Publishing House, 2011.

　　[12] Regarding the theory that Wang Xizhi changed "zheng" to "zheng" to avoid taboos, please see the following sections of "About Zheng and Zheng" in Qi Xiaochun's "The word "Lan" in "Lanting Preface" and the taboos of the gentry in the Six Dynasties". This article was included in the 22nd issue of "Chinese Culture", Institute of Chinese Culture, Chinese Academy of Arts, May 2006; later included in Qi Xiaochun's book "The Wind of the Age: A Comprehensive Study of Wang Xizhi's Materials and Figures" (Stone Press 2007, published by Cultural Relics Press in 2012) and "On the Mountain Valley: Research Series on Wang Xizhi's Calligraphy (Supplementary and Revised Edition)" (published by China Academy of Art Press in 2017).

　　[13] Qi Xiaochun "The word "Lan" in "Lanting Preface" and the taboos of the nobles in the Six Dynasties" (opposite article).

　　[14] Many of the original texts of the documents that have been handed down to this day were collected and compiled by later generations, and many of them have text additions and losses. Therefore, the possibility of alteration or corruption when later generations copied or printed and spread cannot be ruled out. For example, the postscript version of "Lanting Preface" is "Lan", and handed down texts such as "The Biography of Wang Xizhi" in Volume 80 of "Book of Jin" were all changed to "Lan".

　　[15] The author has a special article on "The word "Lan" in "Lanting Preface" and the taboos of the nobles in the Six Dynasties" (opposite article), so I won't go into details here.

　　[16] See the section "About the taboo word Lan" in "The word "Lan" in "Lanting Preface" and the taboos of the nobles in the Six Dynasties" (op. Table of examples of taboo violations."

　　[17] If the three Tie are examined together, the space will be too large. Therefore, separate articles will be devoted to the discussion and research on "Busui Tie" and "Tianbao Tie".

　　[18] Yang Shoujing of the Qing Dynasty's "Hormone Fei Qing Pavilion Ping Tie Ji" [included in "Xue Shu Yi Yan (Two Types of Foreign Languages)", Zhejiang People's Fine Arts Publishing House, 2019] commented on "The Clothes Transfer Tie": "The original work is not handed down today. "犊兰堂" was re-copied from the old edition. The front is stamped with the official letter of Hanlin Academy of National History, and the seal of Wei Guogong is stamped at the back. The imitation is said to be excellent." This means that the original work may still exist during the time of Jia Sidao in the Song Dynasty. It was once collected by Jia Sidao (1213-1275) of the Song Dynasty. It is suspected to be the copy seen by Huang Bosi in Liang Yufu. It is also said that there is an "Official Book of the Hanlin Academy of National History", which is the seal of the Yuan royal family's collection of books. So in the 22nd year of the Yuan Dynasty (1285), does the copy still exist?

　　[19] Song Dynasty Huang Bosi's "Dongguan Yulun", "Song Dynasty Edition Dongguan Yulun" (Zhonghua Book Company, 1988) is a photocopy of the Song Jiading three-year edition.

　　[20] Huang Bosi of the Song Dynasty, "Yu Lun of Dongguan·Mistakes in Dharma Notes", Volume 2, "Book of the Great Order of the Nine Kings" (previously published).

　　[21] The Qing Dynasty Sun Chengze's "Records of Gengzi's Sale of Summer" is appended with "Xianzhexuan Tie Kao", which was printed by Bao Zhiweizhai during the Qianlong period of the Qing Dynasty.

　　[22] Zhang Tingji's "Inscription and Postscript of Qingyi Pavilion" "The original engraving of the Daguan Tie" states: "The right post has twenty-three lines, the first four characters of 'Jin Wang Xianzhi' on one line, the last four characters of 'Chen Huaiyu Engraved' on one line. Go to the countryside of Xia with the surname Jiang Sold, it is also an old rubbing of the original "Daguan Tie". Beiping Sun's "Xianzhexuan Tie Kao" records: "In the third year of Daguan, he gave Yu Shen, the assistant minister of Zhongshu, a yellow paper rubbing, and the last volume of the third volume is written by Wang Liweng Lansi's postscript." It says: "The small print at the front of each edition contains the number of the volume in the upper title, the number of the edition in the middle title, and the name of the person engraved at the bottom. The long and short characters are integrated, so there is no need to cut them. "' case, Yu Shen's book was recovered from the harvest, and was recently viewed by Wei Shiweng, a friend in Tongyi, Suzhou. "Collected in the eleventh volume of "The Complete Book of Chinese Painting and Calligraphy" edited by Lu Fusheng (Shanghai Painting and Calligraphy Publishing House, 2009).

　　[23] Song Shisu's "Explanation of Daguan Tie" collected by Song Chensi's "Bao Ke Congbian" (Zhejiang Ancient Books Publishing House, 2012) states: "In the early days of Daguan, Huizong thought that the board of Chunhua Tie was cracked, and There were many mistakes in the title of Wang's work at that time, and the copying might be distorted. The ink was printed in the imperial edict, the order was updated, and the meaning of the writing was determined. It was still bookmarked by Cai Jing and included in the frontispiece, and was published on the stone floor of Taiqing."

　　[24] The article "Daguan Taiqinglou Tie" in "The Genealogy of Fa Tie" by Cao Shimian of the Song Dynasty: "In the Grand View, Taiqinglou Tie was carved on stone according to the order. The lines of the characters are slightly higher, and the order is slightly different from the "Chunhua Tie". There are several Tie in between. , the number varies, or they may be copied from authentic works, and all the titles are written by Cai Jing. The end of the volume says: On the first day of the first month of the third year of Daguan, the stone was molded according to the imperial decree." See "Explanation of the Fengshu Fragments of the Stone Carvings of the Genealogy of Fa Tie", Including 1,600 volumes of "Series Integrated Collection" (previously published).

　　[25] Song Huang Bosi's "Dongguan Yulun" (previously published).

　　[26] Of course, the possibility of other posts being mixed in cannot be ruled out. For example, the pavilion post mistakenly placed Wang Xizhi or his family's official slips under the name of Zijing's post, and Wang Xianzhi's "Xuandu Tie" included in Volume 9 was the wrong place in Wang Xian's post. "Xuandu Tie" involves Wang Xizhi's contemporaries Xie Shang (308-357) and Xu Xun (also known as Xuandu). Huang Bosi believes that this post was written by Emperor Mu of the Jin Dynasty. "Dongguan Yulun" "The Fa Tie was mistakenly published in the Ninth King's Order" (previously published) says: "When there was a post during the Xuandu period, I thought it was written by an unknown person, but the servant said that it was a genuine Jin language, but the writing style was slow and slow. Many people have lost their minds. It is wrong to call it a great order. Gai Zhongyun Renzu wanted to ask him to be the military commander. The case was presented to Jin Xiaowu in the eleventh year of Taiyuan, and he died at the age of forty-three. It was recommended that Xie Shang died in the first year of Emperor Mu's Shengping. , Shi Xian was only thirteen years old, and before he was promoted to peace, he invited the military commander. He was only about ten years old, and An De had already written a book on current affairs? It was probably written by someone else during the reign of Emperor Mu. Why did Hou Xuandu come so late? Class." In fact, this post may be written by Wang Xizhi, because the younger generation of Zijing should not be able to directly address Xie Shang ("Renzu") and Xu Xun ("Xuandu"), but they appear frequently in Wang Xizhi's posts. Xie Shang and Xu Xun, Wang Xizhi's contemporaries mentioned in "Xuan Du Tie", are not recorded in "Book of Jin". According to "Shan Lu", they "hid in the Youzu Mountain in Kuaiji, where they traveled with Xie An and Zhi to escape." It's a matter of fishing for Xiaoyong." According to Volume 8 of "Jiankang Shilu" written by Xu Song, a descendant of Xu Xun, Xu Xun "often traveled with Shamen Zhidun, Xie An, Wang Xizhi and others". "Book of Jin" Volume 67 "Biography of Chi Min": "My younger brother Tan died, and he had no worldly aspirations. He traveled around the county and was well known as Jian Mo. He and his brother-in-law Wang Xizhi and Xu Xun, a distinguished scholar, had the style of leading the world, and they all lived in their hearts. Juegu practiced Huang Lao's skills. Later he left his post due to illness and built a house in Zhang'an with the ultimate ambition. Within ten years, people and affairs suddenly disappeared." From this we can know that he had a close friendship with Wang Xizhi.

　　[27] Volume 10 of "Yaolu Yaolu" by Zhang Yanyuan of the Tang Dynasty (edited by Fan Xiangyongdian, People's Fine Arts Publishing House, 1986).

　　[28] See the catalog of "The Complete Collection of Calligraphy by Wang Xizhi and Wang Xian" and "Explanation of Dharma Calligraphy Plates" (Forbidden City Publishing House, 2014).

　　[29] Included in the fifth volume of "The Complete Works of Wang Xizhi and Wang Xian's Calligraphy" (previously published).

　　[30] Same as above.

　　[31] Included in Appendix 1 of Volume 12 of "The Complete Collection of Calligraphy by Wang Xizhi and Wang Xian" (previously published).

　　[32] Included in the seventh volume of "The Complete Works of Wang Xizhi and Wang Xian's Calligraphy" (previously published).

　　[33] Included in the eighth volume of "The Complete Works of Wang Xizhi and Wang Xian's Calligraphy" (previously published).

　　[34] Included in the ninth volume of "The Complete Works of Wang Xizhi and Wang Xian's Calligraphy" (previously published).

　　[35] Included in Appendix 2 of Volume 13 of "The Complete Collection of Calligraphy by Wang Xizhi and Wang Xian" (previously published).

　　[36] Same as above.

　　[37] Same as above.

　　[38] Same as above.

　　[39] Same as above.

　　[40] Same as above.

　　[41] Included in the eleventh volume of "The Complete Works of Wang Xizhi and Wang Xian's Calligraphy" (previously published).

　　[42] For details, see She Yanyan's article "A Brief Description of Ru Tie", collected in the fourth volume of "The Complete Collection of Chinese Dharma Tie" (Hubei Fine Arts Publishing House, 2002).

　　[43] For example, in Volumes 1, 3, and 8 of "Baojinzhai Dharma Notes", the signatures "Xu Sengquan," "Tang Huaichong," "Yao Huaizhen," and "Manqian" are often found in the collections, and the text is often written with flat spaces. The characters (such as "He Ru Tie", "Jiu Jing Tie", etc.) all have the typical characteristics of copying. As for the "New Moon Tie" in Volume 8 of the King's Emblem, it is one of the "Long Live Tongtian Tie". This can be proved by the fact that the copy still exists today. Therefore, what people in the Song Dynasty called "authentic works" did not necessarily mean genuine works. Sometimes they generally referred to ink-printed copies such as facsimiles, to distinguish them from engraved rubbings. Regarding this issue, there is a special study in the third section of the third chapter of Li Ning's "Research on the Administrative Office of the Southern Dynasties" (Rongbaozhai Publishing House, 2021). The conclusion is: "Cao Zhige's book is intended to indicate the source of the Dharma calligraphy, and the 'authentic' text appears in the text. The three words "tie" and "engraved tie" are used to distinguish the original state of the calligraphy. From a literal understanding, "authentic calligraphy" and "engraved calligraphy" correspond to each other, referring to the ink copy and the imitation rubbing."

　　[44] Shui Laiyou: "The Value and Significance of Song Tuo's "Baojinzhai Dating", "Calligraphy" Issue 6, 2011.

　　[45] Note 24 above, "Daguan Taiqing Lou Tie" in Song Cao Shimian's "Genealogy of Fa Tie"; Zhang Yansheng: "Song Daguan Tie" in Volume 4 of "Rare Books and Steles", Zhonghua Book Company, 1984. In addition, you can also refer to Wang Jingxian's article "A Narrative of Daguan Tie", included in the third volume of "The Complete Collection of Chinese Dharma Tie", "Song Daguan Tie", Hubei Fine Arts Publishing House, 2002.

　　[46] Regarding the word count issue, there is also a theory of 42 characters. Each book has different records, which will be discussed in detail below.

　　[47] Wang Shu's "Chunhua Secret Pavilion Fa Tie Kao Zheng" (previously published), Volume 9, "Giving Clothes Tie", thinks that Huang's reference is "not the original copy of Daguan", which is very difficult to explain. Checking all the editions of "Chunhua Pavilion Tie", there are no words after "Government is here"; checking all editions of "Daguan Tie", there are many words after "Government is here". Huang Bosi's "Fa Tie" should be Refers to the pavilion post.

　　[48] ​​"Inscriptions and Postscripts on Xibaoxuan Dharma Posts" by Yao Nai of the Qing Dynasty, "Giving Clothes Posters" in Volume 3, collected in "Xibao .

　　[49] The problem solved by Yujiro Nakata in the fourth volume of "The Complete Works of Calligraphy" compiled by Kanda Kiichiro and others (Public Media, 1954).

　　[50] It should be line 18 of "Bao Jin Zhai Fa Tie" and line 13 of "Da Guan Tie" (note by the author).

　　[51] Li Ning: "The Officials of the Southern Dynasties in the Two Kings' Law Books", in "The Flood·Era--Wang Xizhi and the Construction of the Two Kings' Study", Calligraphy Publishing House, 2019.

　　[52] Volume 3 of Tang Zhang Yanyuan's "Dharma Book Yaolu" (previously published).

　　[53] Qian Zhongshu's "Guan Zhui Bian" (Zhonghua Book Company, 1979) Volume 3 105 "Quan Jinwen" Volume 22: "Xizhi's miscellaneous calligraphy. According to the six dynasties' calligraphy, there are some puzzling points. Most of these are today's The so-called note, the note. The recipient must have seen it at that time, but when later generations read it, they often thought hard and did not understand it..."

　　[54] Shui Laiyou, "Collected Notes on Chunhua Pavilion", Shanghai Ancient Books Publishing House, 2009.

　　[55] Liu Zhengcheng edited "Complete Collection of Chinese Calligraphy 19 Three Kingdoms, Two Jins, Southern and Northern Dynasties, Wang Xizhi and Wang Xian No. 2", Rongbaozhai Publishing House, 1991.

　　[56] Morino Shigeo and Sato Toshiyuki: "Chunhua Pavilion Translation and Notes", Baidisha, 1988.

　　[57] Morino Shigeo: "Interpretation of Wang Xianzhi's Miscellaneous Notes", Institute of Speech and Culture, Yasuda Women's University, 2005.

　　[58] Liu Maochen et al.: "Certificate of the Complete Works of Wang Xizhi and Wang Xianzhi", Shandong Literature and Art Publishing House, 1999.

　　[59] Shui Laiyou compiled "Collected Notes on Chunhua Pavilion".

　　[60] "Chinese Dharma Book 18: Collection of Ruled Slips by Wang Xian" (Erxuanshe, 1989) problem-solving translation.

　　[61] Morino Shigeo: "Interpretation of Wang Xian's Miscellaneous Notes".

　　[62] Song Yueke's "Praise to Baozhenzhai Dharma Calligraphy" is included in the 1628th volume of the "Collected Collection of Books", "Hai Yue's Quotes, Chinese and Ink Records, Praise to Baozhenzhai Dharma Calligraphy (1)" (previously published) .

　　[63] "Inscriptions and Postscripts on Xibaoxuan Dharma Posts" by Yao Nai of the Qing Dynasty, Volume 3, "Transfer of Clothes Posters" (previously published).

　　[64] Same as above.

　　[65] "Book of Jin" Volume 51 "The Biography of Huangfu Mi", Zhonghua Book Company, 1974.

　　[66] "Inscriptions and Postscripts on Xibaoxuan Dharma Posts" written by Yao Nai of the Qing Dynasty, Volume 3, "Transfer of Clothes Posters" (previously published).

　　[67] The second volume of Huang Bosi's "Dongguan Yulun" is "after the postscript of Wang Daling's "Giving Clothes Poster"" (previously published).

　　(Qi Xiaochun, professor at the School of Art, Renmin University of China, director of the Chinese Calligraphers Association and deputy director of the Academic Committee; deputy director of the Teaching Steering Committee for Art Theory Majors in Higher Education Institutions of the Ministry of Education .)

　　This article was originally published in "Art Grand View" Issue 3, 2023, pages 61 to 69.