The first time involves a crucial issue, which is the biggest contradiction between Lipid Ben and Cheng Ben. In Cheng Jia's book, the Heavenly Stone that was abandoned by Nuwa on Qinggeng Peak was actually spiritually accessible, but it could be big or small, and it came and went freely, it had already gone to the too illusory realm by itself, where it was appointed as the attendant of the God Ying, and performed a legendary story with Daizhu Grass. If this is the case, Dashi can do everything, what else do you want to do with the monks? How do you feel that the path of the great stone is deeper than the path of the monks? In addition, since Dashi has already been to the too illusory realm, he can directly ask the phantom fairy to go through all the robberies, and in the dream of Zhen Shiyin in the back, doesn't the monk also have to ascend to the too illusory realm to take the big stone in a group of idiot men and women selected by others to go to the netherworld? Isn't one monk and one monk superhuman? However, the fat book is not written in this way except for the Jia Shu Ben, the spirit of the big stone has been understood, but it can not come and go freely (these eight words are only available in the Cheng Gao Ben), after a monk comes to Qinglai Peak together, he will see a piece of crystal jade, pay attention! The monk had never seen the original appearance of the great stone, except that the various versions of the Koji and Cheng Ben were the same. That would be the problem, the big stone is not stupid to stand on the mountain, it can become larger and smaller, and even change the shape into a piece of jade, the problem is that since the big stone can not leave the Qinggeng Peak (except for the Jia Shu, all the manuscript stones have not gone to the too illusory realm), what is the significance of changing and becoming larger and smaller? The monk's visit was sudden, that is, before that, the big stone had become a piece of jade and stayed there, desolate mountains and wild mountains, and turned into crystal clear for whom? Isn't this a lifeless dead word? Cao Xueqin is a master of refining words and sentences, and this article is not from the hands of Cao Gong. So the first time the dream of the Red Chamber text was a problem? Don't be busy, fortunately, there is a Jia Shu Ben, when a monk came to the Qinggeng Peak together, there were more than four hundred words (readers can check the original text of Jia Shu, which is not recorded here). These four hundred words from these many people will talk about the monk's way to the world, and cast magic fossils into jade, this explanation is clear and clear, and a dead text is vivid. If Jia Shu ben is forged, then the person who can make these four words and add approval is also a genius, and the talent does not let Cheng Weiyuan and Gao Yan. This is difficult to express thoroughly in words, and the reader can carefully taste these four hundred words and have their own high opinions. I only pointed out one point, when Zhen Shi saw a monk in his dream, the monk only said stupid things in his mouth, if neither of them had ever seen the original appearance of the big stone, such a title was really inappropriate, stupid things called boulders seemed appropriate, and it seemed inappropriate to call crystal clear jade. In addition, the middle of these four hundred words points out the main theme of the whole book, "Happiness is extremely sad, people are not exchanged for things, whether it is the first dream, all the worlds are empty", which is what the author needs to explain through the mouth of the monk, and it is not idle writing. So why is it that only the Kojimoto has this passage? Because the extant manuscripts, including the Cheng Jia Yi Ben, the earliest era of the birth of the Jia Shu Ben ancestral book, when Cao Xueqin was still there, these four hundred words are exactly two sides of a page, note that the ancient time line bound book is a page of folded binding, the loss of a page is the loss of AB two sides, just these four hundred words.