王培军 | 杨联陞的两个“硬伤”
Yang Lianchen (1914-1990, right) with a Japanese scholar (name to be examined). Data map.
First, the golden bell hanging
Yang Lianchen is known for his meticulous examination, and his criticism of the "hard wounds" of sinologists, such as "mistaking some clouds in the sky to be forests on the horizon" (mistake some clouds in the sky to be forests on the horizon), should be known to everyone. I recently re-read (and did not read through) his "Chinese Chinese Notes" in order to test a "deaf" character, and found that he had a "hard injury", which was also a joke. But if there is only this "hard injury", it will be too lonely and unsightly to write an article, so I will make another one, which is also seen in this book, but the time is seen when I first turned it a few years ago. At that time, I wrote a note, posted on the WeChat circle of friends,—— for a while, every time I posted this kind of thing in the circle of friends, I felt like talking with friends, it was a kind of academic conversation, but there were quite few people who were interested in it - so I didn't post much later. I selfishly think that the current study is not very fun, because everyone is focused on the project, C magazine, non-stop, a little leisure, can not do some miscellaneous knowledge, for self-entertainment, of course, maybe I am wrong. Seven or eight years ago, when I watched "Chinese Bunji", I saw Yang Lianchen's mistake about "hanging", and he corrected Yoshikawa Kojiro and other "Selected Interpretations of Yuan Qu":
The second fold of "Tiger Head Brand" "incense ball hanging, curtain yarn 㡡", note cloud: "incense ball hanging, to be examined" (page 20a). Press, incense balls are hung, when the tassels are hung on the account. "Yongxi Le Fu" volume 8, a flower (mismatch) cloud: "What I am afraid of is that after dusk, the empty house is quiet, guarding a living hell side of the tent, hugging a dead cave with four blankets of silk, leaning on a sorrowful cloth bag to collect flowers and embroidered pillows, and facing a stuffy gourd incense ball" (page 74). Another ancient poem "Red Luo Fu Dou Tent, Four Corners Hanging Sachets". Sachets and balls are the same kind of things. (Chinese University Press, p. 263; press this also included in the Commercial Press's Review of Sinology Books, pp. 27-28)
According to this, "it should be the tassel hanging on the account" and "the sachet and incense ball should be a kind of thing", it can be seen that Yang's "hanging" thing, what is it, it is not clear, it is not as good as Yoshikawa Kojiro's "to be examined", for the honest "know is to know, not to know is not to know". "Red Luo Fu Dou Tent, Four Corners Hanging Sachet" is seen in "Ancient Poems for Jiao Zhongqing's Wife", that is, "Peacock Flying Southeast", quoting such a Han poem, to prove that the Yuan people's miscellaneous drama, isn't it too far away? Especially for famous things, it is not suitable. Not only the name of the thing has changed greatly from generation to generation, but the thing itself also changes with the world. When annotating the book, how can it be casually regarded as a "kind". For example, Sima Xiang's "calf nose robe" can you say that it is "trousers"? In fact, the "hanging" is a thing in the 59th chapter of "Water Margin", "Wu Hangs with a Golden Bell and Song Jiang Makes Trouble in Xiyue Huashan";
Wu Xuexue went in again, took the key out, and led the magistrate to see the golden bell hanging. After unlocking the lock, he took out the golden bell from the incense bag and hung it up, and asked the official to see it. When he forked the bamboo pole and looked at it, it was indeed extremely made. But see: Muddy gold is beaten, and it is pretended to be colorful. Double hanging tasseled golden bells, hanging pearls and treasure covers. The yellow Luo is densely covered, the middle is an eight-clawed jade dragon plate, the purple belt hangs low, and the outer wall is surrounded by a double flying golden phoenix. Agate on coral, surrounded by amber pearls. The blue glass covers the silk yarn lamp, and the red and verdant leaves are jagged. Kanyi Jinwu Qionglou hangs, and it is called Yaotai Treasure Hall hanging. This pair of golden bells is made by the master craftsmen of the Tokyo Inner Prefecture, and it is inlaid with seven treasure pearls, and a bowl of red gauze lanterns is lit in the middle. It is hung in the middle of the Holy Emperor's Palace, not from the inner government, how the people do it. Wu Yong called the pusher to see it, and then locked it in the cabinet. (People's Literature Publishing House, 1983, Water Margin, pp. 822-823)
According to what is written in this section, it is known that "hanging" is not "tassel", "golden bell hanging" is not "tassel", and "incense ball hanging" is certainly not "tassel". Wang Liqi's "Water Margin Quanchuan Proofreading" 59th Note Yiyun: "Press: "The Old Story of Wulin" Volume 6 "Little Broker" has "hanging", and "West Lake Old Man Fanshenglu" has "Tea Shop Hanging", covering the interior decoration of the hanging, from the official temple to the tea house hotel, all of which are used, so there is a difference between general and luxury. Today's Buddha Hall, there are many luxurious hangings. (Hebei Education Press, Volume VII, pp. 2349-2350) It can be seen that hanging is a special decoration, which has long been available in the Song Dynasty. Wang Note also quoted "Tiger Head Brand", and also quoted "Playing Jiangting" that Yang Lianchen did not quote. "Wulin Old Things" and "West Lake Old Man Prosperity Record" are not rare books, Yang Lianchen can't have not read it, "Chinese Literature Notes" and there is a "West Lake Old Man Prosperity Record" correction, and "Water Margin" is a particularly familiar novel, but when the essay is examined, he "forgot the marksmanship in battle", and he can't remember it at all, which is really a strange thing!
Mingrong and Tang engraved the fifty-ninth chapter of "Water Margin" "Wu uses to earn golden bells hanging" illustration. Image source: Chinese Ancient Books Library, National Library of China.
Second, the back of the head is seen in the cheeks
What is even more unforgivable than this is a place in his "Zen Quotations on the "Ear" that quotes from the "Finger Moon Record":
The Tibetan master asked the clouds: "The monk is suitable for the Tao, who is the fifth type of difficulty?" The first cloud: Seeing the cheeks in the back of the head, do not interact with it.
And force the solution to solve the cloud:
Those who see the cheeks in the back of the head, the cheeks are in front, and they can see from the back, they are the two sides of the visible object, and they have great wisdom, or they may be great treacherous, so they should not communicate with each other, and they may also be able to communicate with each other. Let the owner of the collection understand the positive and negative meanings. (237 pages)
This is really a blind guess in the style of "mistaking the floating clouds in the sky"! It is the person who "does not interact with the cheeks" who can see the gills at the back of his head, not the person who sees the gills from the back of his head. Those who can see their cheeks from the back of their heads, and those who have such "gills" "do not associate with each other"; they do not look at other people's "cheeks", but those who look at people's "gills" from the back of others' heads, "do not interact with each other." Let me ask you, what kind of "great wisdom" is being able to see people's gills from the back of other people's heads? Is this "also a great treachery"? How can there be such a stupid Zen in the world! In fact, the so-called "seeing the gills in the back of the head" is just a common saying in ancient books, and it is not particularly difficult to understand. Such as "Divine Appearance":
or the cheeks at the back of the head, the beard is locked, the throat is sleepy and the mouth is stiff, and the one who has no cheeks will be the master and the slave will be rebellious and unjust. Those who see the cheeks in the back of the head cannot be crossed, and the gills in the back of the head are ruthless. (According to the 18th year of Guangxu, pages 34 and 45)
"God's Appearance is Sharper" on the back of the head.
Yuan Shushan, a close friend, "Exploring the Plains of Chinese and Western Phases" with "The Secret Biography of Guan Qi Shenxiang":
Those who can be seen from behind will be deceitful and untrustworthy, that is, the so-called "eyes in the back of the head" in the world. (Hualing Publishing House's Rundetang Book Series, p. 191)
These are all examples. This doesn't need much explanation, it's self-explanatory. "Seeing the gills behind the head", sometimes also known as "seeing the gills behind the ears", such as the first volume of "Taiyi Zhao Nerve" in the first volume of "Collection of Secret Books of Traditional Chinese Physiognomy":
Behind the ears is the cheeks, treacherous, greedy, despicable. (Guizhou People's Publishing House, p. 138)
and "Drawing Correction and Rationality and Truth" Volume 7 "Poor and Cheap Shortcut":
The nose is large and slanted, the cheekbones are high and low, and the gills are visible behind the ears...... If they are in this form, they are all poor and lowly. (Shanghai Chunming Bookstore, 1948)
Some people may want to say that although the words in your Xiangshu are the same as the Zen quotations, Anzhi is not borrowing the quotations, but don't interpret them, and transfer them to Xiangrenyu? Interpreting quotations in a photo book, I haven't seen it. It is not the case that this is argued. The so-called "seeing the cheeks behind the ears" is called "over-the-top" in the ancient physiognomy law, and its source is actually quite ancient. This is already available in "Warring States Policy" and "Lü's Spring and Autumn Period", "Warring States Policy: Qi Yi" cloud:
Qi looks like Qi and walks to Qi, King Xuan hears it, and hides his anger to wait for it. Qi Maung recognized King Xuan, and the king said: "Son, what Jing Guo Jun hears is his husband!" Qi Maung distinguished: "Love is there, and listening is nothing." When Wang Zhifang was the crown prince, Jing Guojun said: "The prince is unkind, and he is too contemptuous, and if he is, he believes in it." If you abolish the prince, you should set up a baby suburb teacher. Jing Guojun wept and said, "No, I can't bear it." ’”
Bao Biao's note: "Yes, it is said to be abundant." Pig more anti-staring. Wu Shidao madded the clouds: ""Lü's Spring and Autumn Period" 'Guo Yi Feng See' Note, Yi Feng, an unkind person, its statement is unknown. Liu Chen Weng Yun: 'Passing the Yi', that is, the so-called seeing the cheeks behind the ears, and 'Pig Vision', that is, the so-called evil peeping at the law. (According to the 1985 edition of the Shanghai Ancient Books Publishing House, pages 310-311 of the first volume.) ）
This story is also contained in "Lü's Spring and Autumn Ji Qiu Ji Zhishi". "Warring States Policy" of "Over Yi", "Lü's Spring and Autumn" as "over", Xu Weishu's "Lü's Spring and Autumn Collection" quoted Bi Yuanyun: "Words and books have no words. (Zhonghua Book Company, page 206 of the first volume) Zhu Zu Geng's "Warring States Policy Collection Notes and Examinations" also quoted Zhu Qifengyun: "The word book has no words, that is, the word is false." (Phoenix Press, Volume I, p. 484) are all correct. As for the meaning of "passing the clothes", that is, "being rich and outstanding", Liu Chenweng said that "the so-called "seeing the cheeks behind the ears" is also credible. However, modern scholars have a new interpretation, which can be mentioned. For example, Fan Xiangyong's "Warring States Policy Notes" quoted the Japanese Yasui Hengyun: "'Guo' is read as '薖'." Pickles, big also. (Shanghai Ancient Books Publishing House, page 501 of Volume I) means big cheeks and big faces. The word "薖" can be trained big, but that is the training of Mao Chuan of "Wei Feng Kaopan" "Kaopan is in A, Shuoren's Xue", in terms of the usage of its word, it actually refers to the leniency of "emptiness", not the leniency of "body", which can be understood as long as you look at the explanation under the word "Commentary on the Words of Duan Yuci". And there is no other example of such a usage. Zheng Xuan trained "Xue" as "hunger", and "Classic Commentary" quoted "Han Poems". , "Meihuang", all different from Mao Chuan. But even if it is trained to be a big cheek, there is no contradiction with seeing the righteousness of the cheek behind the ear. Chen Qiyou's "Lü's Spring and Autumn New School Interpretation" also quoted Tan Jiefuyun: "It is too much to read as "Oh", "Shuowen": 'Oh, the mouth is not right. 'Those who are sloppy are not right. (Shanghai Ancient Books Publishing House, page 501 of the first volume) is also deliberately seeking novelty, regardless of reason. "Xunzi Fei Xiang Chapter" does not say: "The shape of Zhongni is like Meng Qi (i.e., Peng Xia), the shape of Zhou Gong, the body is like a broken leaf (dead wood), the shape of Gao Tao, the color is like a peeled melon, the shape of Hong Yao, the face is not visible, the shape of Fu Shuo, the body is like a hunchback, and the face is like a hunchback; and the shape of Yi Yin has a face without moose (that is, the eyebrows)." (According to Liang Qixiong's "A Brief Explanation of Xunzi," p. 49) Is it possible that if you look ugly, your heart is "not good"? How unwise is it for Qi to distinguish between appearances and relish? Moreover, since he is a prince, his mother's appearance must not be inferior, and his mother will not be ugly, so why is the prince so unbearable, and he is like a "crooked melon and cracked jujube"? Therefore, Tan Jiefu's new theory cannot be established.
Liu Chenweng was a native of the Southern Song Dynasty, and according to his language, it can be known that the phrase "seeing the cheeks behind the ears" has been very popular in the Song Dynasty. Other books, such as the Song people's "Five Lantern Huiyuan" and "Quotations of Guzunsu", all have this saying, and Yang Lianxi's "Finger Moon Record" is actually a later example. "Zhiyue Lu" was compiled by Qu Ruji, a Ming man.
Yang Lianchen, "Notes on Chinese Chinese Literature".
Not only that, but there are also many words used in the works of literati. For example, Ke Danqiu's "Jing Hai Ji" twenty-second "Newspaper":
The old thief recruits a good son-in-law, and the slut marries a good husband. As soon as I said that he had two mothers and two children, and when he saw his cheeks in the back of his head, he must be an unrighteous person, but Coco believed me. (Chung Hwa Book Company's Sixty Kinds of Songs, p. 69)
He also explained and returned to the "Collected Works of the Wandering Hall" Volume 11 "The Legend of Winding Danxia":
At the beginning, it is not similar to the view from the snow rock, and it is not similar to the view from the bottom of the seven Rulai peaks, so far it is said to be similar. The face is square and the ears are big, the beard is open, and there is a husband, but it is not the one who sees the cheeks in the back of the head. Look at the back of the head, and don't see its cheeks, so it should not be like it. (Compilation of Qing Dynasty Poetry and Essays, vol. 46, p. 497)
and the neighbor Tang Dalang's "Dingyi Pavilion Essays":
Gu and the two are not blessed. Or those who try to walk, such as Meiying and Huiqin, are all "cheeks in the back of the head", and there is no flesh on the face, all of them are women's widows.
is proving that there is no ambiguity in the phrase "the back of the head sees the cheeks". During the Republic of China, Feng Yuxiang often defected, and was called "General Defection", according to Xiangshi Yun at that time, Feng's physiognomy was a typical "cheek in the back of the head". In addition, such as Yuan Shikai's employment, he also pays attention to the art of physiognomy, and Xu Zhucheng recorded the cloud of "Wu Dingchang Qian Xinzhibiography":
In 1913, when Yuan Shikai appointed Xiong Xiling to form a cabinet, Liang Shiyi was the secretary general of the presidential office, and he was highly used by Yuan Shikai, who strongly recommended Wu Dingchang to Yuan Shikai as the vice minister of finance (the general minister has been designated as Liang Qichao). When Liang led Wu Dingchang to meet Yuan Shikai, he asked Yuan about his impression of Wu, and Yuan Shikai said: "This person has cheeks on the back of his head, and he speaks with a female voice, which is not a kind appearance." "It is not allowed to be published as the deputy director, and after Liang repeatedly explained, Wu was appointed as the director of the Tianjin Mint. (Selected Materials of Zhejiang Literature and History, Vol. 47, p. 130)
It's all famous. Yang Lianchen probably failed to pay attention to this kind of miscellaneous learning, so he misread the ancient book and laughed. To be honest, reading ancient Chinese books is not something to be taken lightly. Because most of the ancient Chinese people were miscellaneous and knew a lot, and the time shift of the world changed to the ancients, it was sometimes common sense in the ancients, but in today's world, it has become cold and difficult to know. Knowledge such as arithmetic is one of them.
Wu Dingchang (1884-1950), a politician in the Republic of China. Data map
Third, the unitary conflict
Finally, to give another example, it is also a person who does not understand ancient books because he does not understand the study of mathematics. For example, the second fold of "Bao to Make Chenzhou Rice" "Take off the cloth shirt": "I have never been inferior to the square head, just like adding fuel to the fire, I prefer to be with the powerful official." The word "Mao You", Wang Jisi's "Selected Notes on Yuan Miscellaneous Operas" notes Zhiyun: "Mao Shi refers to five o'clock in the morning to seven o'clock, and Youshi refers to five to seven o'clock in the afternoon, and the two are opposite hours. This is a metaphor for rivalry between enemies. (Beijing Publishing House, 1985, p. 496) Gu Xuejie's "Selected Miscellaneous Plays of the Yuan People" also notes: "Mao, 5 o'clock in the morning to 7 o'clock, unitary, 5 o'clock to 7 o'clock in the afternoon." The two are relative times, and by extension, they are opposites and rivals. (People's Literature Publishing House, 1998, p. 528) The notes of the two schools are slightly the same, but they are both incomprehensible. According to this, it can also be seen that although the second family is an academic master, and the number of ancient techniques, like Yang Lianchen, is inevitably lacking in cultivation, so that "Ying Shuyan said". "卯酉" inherently means opposition and resentment, but this meaning, even if you don't note, you can guess it. This is not the key to the note, but the key to the note is to note the specific meaning of the word "卯酉". In fact, the so-called "Mao You" does not refer to the "opposite" of time as the note says (in fact, morning and evening cannot be called opposites, let alone grievances), but the province of "Mao You Conflict", "Mao You Conflict" is a term of Ziping Technique. It turns out that the ancients told fortunes, and according to the analysis of cadres and branches, there were so-called "punishment, rushing, harm, transformation, and combination". Among them, the "rush" generally has "six rushes", which refers to the twelve earthly branches. Xu Sheng's "Yuanhai Ziping" Volume 1 "On the Twelve Phases of Conflict" clouds: "Meridian Phase, Yinshen Phase, Mao You Phase, Chenxu Phase, Sihai Phase." (The womb is water, the noon palace is fire, and the water can be fire.) Yin Gong Jiamu, Shen Gong Gengjin, because of the gold wood. Take the hidden harm in the branch as the rush, and the rest imitate this. (The Palace Museum, ed., "The Palace Museum Rare Book Series", Volume 422, p. 3) Yuan Shushan's "Numerology Exploration" Volume 1 "Six Chong" clouds: "According to the six rushes, that is, the status of the enemy, the five elements of the righteousness of mutual restraint." ...... Mao unitary opposition, unitary Tibetan Xinjin, gram Mao Tibetan Yimu also. ("Rundetang Series", pp. 9-10) Therefore, "Mao Youxiang Chong", that is because of "Youzang Xinjin", "Mao Zang Yimu", Jin Kemu. And that's why "Youzang Xinjin" and "Maozang Yimu" are because the five elements of the twelve earthly branches are not as simple as the five elements of the ten heavenly stems (such as Jiayimu, Bingdinghuo, etc.), but each has its own hidden, the number is different, such as Zizang Guishui, Chouzang Jitu, Xinjin, Guishui, Xuzang Dinghuo, Wutu, Xinjin, Haizang Renshui, Jiamu, and so on. And that's why the single mention of "Mao You", not to mention anything else such as Meridian and Yinshen, is because among the six chongs, the Mao You is the most powerful, and so the Mao You is the most powerful, that is because the unitary is the only gold, the only wood, one wood and one gold, the most thorough hedging. The so-called "Mao unitary conflict" is as detailed as this. This kind of statement was not created by the Ziping Warlock, but also has its ancient origin. Yao Ying's "Kang Hui Ji Xing" volume 13 "Cadre Branch Five Combinations and Six Chongs" Tiaoyun: ""Fengjiao Shu" clouds: Yang is born, so the heavenly stem is combined; This ancient saying is also. In this world, the books of star life, six ren, and divination, the five heavenly stems, and the six chongs of the earth's branches, all of which are said by the ancestors. (Chung Hwa Book Company, Volume II, p. 436) Yes.
Wang Peijun
Editor-in-charge: Liu Xiaolei