Wang Daiyu 王岱輿 · c. 1584–c. 1658
The Great Learning of the Pure and Real
清真大學
結論Conclusion
Section 25 · The true teaching and heterodoxy
結論 正教與異端
For the true teaching has the clear command of the Real Lord, the true transmission of the Utmost Sage, and the guidance of the source of virtue: these are all the great foundation of rectifying the heart and cultivating the person, and not one of them may be lacking. Heterodoxy has the illusory falsehoods of the various deviations, the ingrained habits that lead people astray, and the foolish madness of self-nature: these are all the deep roots of a darkened heart and a false foundation, and to have even one of them is inauspicious. Know that compass and square exist to make circles and squares true to form; if they are not true to form, the compass and square are faulty; if the compass and square are faulty, it comes from the craftsman's folly; and if the craftsman is foolish, the harm extends to all the materials, and whatever they meet ends up as waste. Is this not deeply to be lamented! Take, for example, worldly rank and fame, wealth and honour, wife and children, and friendships: within the true teaching they can be the means by which the upright defend themselves; in heterodoxy they can be the weapons with which the foolish and deluded attack. Why? When the upright obtain them, they revere the great foundation, and through these worldly ties they escape the sea of suffering and return in person to the everlasting abode; they become a light boat for the crossing back, and so ascend to the Garden of Heaven. When the foolish and deluded obtain them, they put their deep roots into practice, act as their own masters, vainly think to transcend life and death and roam at will, delighting in it and forgetting to return; these things become sharp weapons of rebellion, mixed and not one, wounding both loyalty and filial piety; and so they are cast down into the earthly prison. Were it not for the pure and true teaching and the clear direction of the upright, who could cross the sea of illusion and seek the Real, turn round toward the further shore, return the mandate and go back to the Real, and leave imperishable merit? If one falls into the foolish madness of self-nature, one cannot escape the perils of wind and wave; as if drunk or dreaming, confused in coming and going, one's sins are measureless. One must turn one's intent and heart around, get out of this dragon's pool and tiger's den, quickly pack the baggage for the life hereafter, and guard the virtuous works of the present; then perhaps one will not lose one's humanity. The Scripture says: "He made death and life in order to test which of you is loyal and faithful." Reflect on the meaning of this Scripture, turn back early, and do not put it off in sleep.
緣夫正教有真主之明命，至聖之真傳，德源之指引，此皆正心修身之大本，缺一而不可也。異端有諸邪之幻妄，迷人之習染，自性之愚狂，此皆昏心妄本之深根，有一則不祥也。須知規矩本為方圓如式，不如式乃規矩之弊，規矩弊，由工匠之愚，工匠愚，則患及羣材，遭際者終成廢物，豈不痛惜也哉！即如世之功名、富貴、妻子、交遊，在正教可以為正人守禦之方，值異端可以為愚迷攻伐之具；何也？正人得此，遵崇大本，由此世緣，則脫離苦海，身回長住，遂成返渡之輕舟，所以上昇於天園；愚迷得此，體履深根，自為主張，妄思超脫生死，任意逍遙，樂而忘返，轉作叛違之利器，雜而不一，忠孝兩傷，所以下貶於地禁；若非教道清真，正人明指，孰能涉幻海而尋真？更轉身於來岸，復命歸真，功垂不朽；倘遭自性之愚狂，難免風波之險阻，如醉如夢，來去皆迷，罪亦無量，必須意轉心回，出此龍潭虎穴，速整後身之行裝，保護現前之德業，庶幾不失其為人矣。經云「造茲生死，本為經歷爾等中誰為忠信者也」；參茲經義，急早回頭，休推睡裏。
AIScan, p. 43–44Transcribed from the scan by AI (Claude), checked as described on the About page.
12 differences in the 1794 woodblock (B) (6 of wording)
Our text follows the 1934 print; the other witness's readings are recorded here, not adopted.
- 皆昏心妄本之深B reads皆昏心忘本之深· substantive · p. 123 · B reads 忘本 ('forgetting the root'). This fits the parallel with 大本 better, so ours 妄 may be an error; B read by both AI passes
- 羣材遭際者終成B reads羣材遭濟者終成· slip in B · p. 123 · The second character in B seems to have a 氵 radical (濟). This is likely a slip or poor impression in B for 際; B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 以上昇於天園愚迷得B reads以上昇于天闕愚迷得· substantive · p. 125 · B 天闕 "the gate of Heaven"; N 天園 "the Garden"; B read by both AI passes
- 根自為主張妄思超B reads根自為張主妄思超· substantive · p. 125 · Transposition: B has 張主 where ours has 主張; B read by both AI passes
- 孰能涉幻海而B reads孰能涉海幻海而· slip in B · p. 125 · Transposition. B's 海幻 is likely a slip, since 幻海 parallels 苦海 earlier in the passage; B read by both AI passes
- 穴速整後身之行裝B reads穴速整身後之行裝· substantive · p. 125 · Transposition: B has 身後 where ours has 後身; B read by both AI passes
- 之大本缺一而不B reads之大本鈌一而不· orthographic · p. 123
- 禦之方值異端可B reads禦之方値異端可· orthographic · p. 123
- 任意逍遙樂而忘B reads任意逍遥樂而忘· orthographic · p. 125
- 以下貶於地禁若B reads以下貶于地禁若· orthographic · p. 125
- 更轉身於來岸復B reads更轉身于來岸復· orthographic · p. 125
- 信者也參茲經義B reads信者也叅茲經義· orthographic · p. 127
AISection 26 · The gift of nature and mandate, and the appointed end
結論 性命鴻恩與大限
Now nature and mandate are both the vast grace bestowed by the Real Lord; and beyond that, heaven's covering and earth's bearing, the nourishment of the myriad things, the critical pass of life and death, and the doctrine of the Pure and Real: all this refining and polishing is for the accomplishment of that one great matter. One must examine it minutely: can one supply even a single thing oneself? It is not comparable to the mutual requital of a lord's righteousness and a minister's loyalty, a father's kindness and a son's filial piety. One should ask: from where did I come, and where in the end shall I go? Do life and death rest on the mandate received, or can I do as I please? I fear that when the great limit arrives, the dream of profit and fame will end and the play of love and affection will break up; then know that all things are empty and only one's deeds remain. When it comes to this, the foolish grieve and repent, but though they weep blood, what good is it? To be able to break the yellow-millet dream beforehand, to awaken now to the illusory emptiness of the dusty world, to cast off worldly ties and keep the heart single and pure, one should reflect on Real Being and above all shun emptiness and non-being.
原夫性命，皆真主欽賜之鴻恩，更與其天地之覆載，萬物之培養，生死之關頭，清真之教旨，如此磋磨，總為成全那樁大事；須當微細參詳，可能自備一物，非若君義臣忠，父慈子孝，互相補報之比也。當思來自何方？畢竟去歸何處？或憑受命生死，或己自能任意，直恐大限臨頭，利名夢醒，恩情戲散，須知萬事皆空，惟有一身業在；到此田地，愚迷悲悔，縱然泣血，有何益哉？怎能預破黃粱，現悟塵凡虛幻，擺脫世緣，一心清淨，當參真有，最忌空無；
AIScan, p. 44–45Transcribed from the scan by AI (Claude), checked as described on the About page.
6 differences in the 1794 woodblock (B) (3 of wording)
Our text follows the 1934 print; the other witness's readings are recorded here, not adopted.
- 欽賜之鴻恩更與B reads欽賜之白恩更與· slip in B · p. 127 · B appears to cut 白恩 for 鴻恩; probably a damaged or mis-cut character; B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 情戲散須知萬事B reads情戲散始知萬事· substantive · p. 129 · B reads 始知 ('only then know') where ours has 須知; column 2 begins clearly with 始; B read by both AI passes
- 塵凡虛幻擺脫世B reads塵凡虛哄擺脫世· substantive · p. 129 · The character after 虛 in B looks like 哄 (口 plus 共), giving 虛哄 'empty deception' rather than 虛幻. It could instead be a badly cut 幻, but the form seen is not a normal variant of 幻; B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 真之教旨如此磋B reads真之教指如此磋· orthographic · p. 127
- 成全那樁大事須B reads成全那椿大事須· orthographic · p. 127
- 當微細參詳可能B reads當微細叅詳可能· orthographic · p. 127
AISection 27 · Refuting "emptiness"
結論 辨空
What is called 'emptiness' treats heaven and earth, mountains and rivers, and all that exists as flowers in the sky seen by staring eyes, arising and ceasing of themselves with no one in charge. The School of Principle likewise says: "The Great Void cannot be without qi; qi cannot but condense into the myriad things; the myriad things cannot but disperse into qi; qi cannot but transform into the Great Void." It also says: "When the ice melts and the bubbles burst, it is water as before," and: "When the waves are still and the water level, all becomes one sea." These are all likenesses of the sky-flowers. Even granting that he is the King of Emptiness, who can manifest a body and preach the Dharma at will, he ought not to have relied on the causes and conditions of a father and mother, which does not fit the pattern of sky-flowers at all. Having come in and out through the birth-gate, how could he be lord and ruler of all spiritual beings? Being of one kind with those who live and die, he ought not to say "I alone am honoured." Being defiled and then cleansed is no different from cutting one's own healthy flesh and then treating the wound; making images and then sweeping them away is surely like demolishing one's own solid wall and then rebuilding it anew. His human bonds depart strangely from the norm: so rulers and parents bow to him in reverse; he gives up his body and forbids killing while his heart is partial to nourishing all animals; he leaves yang widowed and yin orphaned, intending to extinguish humankind; he rebels against creation and overturns honour and lowliness. Within fifty years the whole world would be inhabited by birds and beasts alone. Let the wise examine this carefully, and they will know what this way is.
所謂空者，以天地山河及諸所有，盡如目瞪空花，自然起滅，漫無主張；理學亦云「太虛不能無氣，氣不能不聚而為萬物，萬物不能不散而為氣，氣不能不化而為太虛」；又云「冰消泡散，依原是水」；又云「浪靜水平，通成一海」；此皆空花之似也。即據彼本是空王，任意現身說法，不應託父母因緣，總不合空花樣式；出入產門，怎作得萬靈主宰？生死同類，不當言「唯我獨尊」，穢而後淨，不異好肉親傷；更又治療，像而復掃，豈啻堅牆自毀，再轉重新？倫綱迥異尋常，故此君親反拜，捨身戒殺，心偏存養衆牲，陽寡陰孤，意欲絕除人類，叛違造化，反復尊卑，直須五十年來，普世獨居禽獸，智者仔細參詳，即可知其道矣。
AIScan, p. 45–46Transcribed from the scan by AI (Claude), checked as described on the About page.
8 differences in the 1794 woodblock (B) (6 of wording)
Our text follows the 1934 print; the other witness's readings are recorded here, not adopted.
- 滅漫無主張理學亦B reads滅漫無張主理學亦· substantive · p. 129 · Transposition: B reads 張主 (column 6: 漫無張主理學), ours 主張. Both are attested word orders, but ours may have normalised; B read by both AI passes
- 之似也即據彼本B reads之似也據彼本· substantive · p. 131 · B lacks 即; B read by both AI passes
- 王任意現身說法B reads王任意顯身說法· substantive · p. 131 · B reads 顯身 for our 現身; B read by both AI passes
- 靈主宰生死同類不B reads靈主宰死生同類不· substantive · p. 131 · Transposition: B has 死生, we have 生死; B read by both AI passes
- 不當言唯我獨尊B reads不當言為我獨尊· substantive · p. 131 · B reads 爲 where we read 唯. 唯我獨尊 is the standard phrase, so B may be an error; B read by both AI passes
- 細參詳即可知其道B reads細參詳卽此知其道· substantive · p. 133 · B reads 此 where ours has 可; B read by both AI passes
AISection 28 · Refuting "non-being"
結論 辨無
What is called 'non-being' takes vacuous nothingness as the Way. This is like chaff blown into the eyes, which makes one want to swap the places of the six directions. Why? Everyone under heaven regards Real Being as noble and vacuous nothingness as base. Know that the beginningless Original Being is supremely honoured, real, and supremely luminous; now to set vague and vacuous nothingness, supremely benighted and supremely base, in its place: can this be called right awakening? Even the sages and spirits of the world cannot make being out of their own nothingness; how then could one take vacuous nothingness as being? Moreover, the Buddha and Laozi, the very ancestors of emptiness and non-being, did not exist before they were born; afterwards they had to be born of their parents, and did not come into being out of emptiness and non-being. Heaven, earth and the myriad things are all the same: before there was a single thing, there must have been a supremely honoured, originally existing Real Lord who transformed and produced them. They further make 'no action, no intention, no disputation' their teaching. Yet in writing books and founding a teaching, is that not action? In wanting people to follow them, is that not intention? In disputing the names and principles of the world, is that not disputation? They contradict themselves and yet wish to be teachers for ten thousand generations: how absurd!
所謂無者，以虛無為道，茲若播糠眯目，竟欲六合易位，何也？天下莫不以真有為貴，以虛無為賤，當知無始之原有，至尊真而至靈明，今以渺茫之虛無，至冥頑，至卑賤而當之，可謂正覺乎？且世之聖神，不能以無為有其虛無，安得以虛無為有也？況彼佛老，即空無之祖，其未生之前，本無佛老，然後必由其親而生之，非自空無而有也。雖天地萬物，亦莫不皆然，至於渾無一物之前，必有一至尊原有之真主化生之也。彼更以無為，無意，無辯，為教。觀其著書立教，豈非為乎？欲人從之，其非意乎？辯天下之名理，豈非辯乎？其自為相背，而欲為萬世之師，謬矣！
AIScan, p. 46Transcribed from the scan by AI (Claude), checked as described on the About page.
7 differences in the 1794 woodblock (B) (5 of wording)
Our text follows the 1934 print; the other witness's readings are recorded here, not adopted.
- 正覺乎且世之聖B reads正覺乎凡世之聖· substantive · p. 133 · B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 為有也況彼佛老即B reads為有也卽如佛老即· substantive · p. 133 · B reads 卽如 where ours has 況彼; B read by both AI passes
- 彼佛老即空無之B reads彼佛老乃空無之· substantive · p. 133 · B reads 乃 where ours has 即; B read by both AI passes
- 地萬物亦莫不皆B reads地萬物莫不皆· substantive · p. 135 · B lacks 亦; B read by both AI passes
- 人從之其非意乎B reads人從之豈非意乎· substantive · p. 135 · B 豈非意乎, matching the parallel 豈非…乎; N 其非意乎; B read by both AI passes
AISection 29 · Humans as the most spiritual of beings
結論 人靈於萬物
Now humans are the most spiritual of the myriad things because they have heart and intent, desire and action; they can extend ritual and righteousness and are good at distinguishing right from wrong. Those who attain what is right return to the Real; those who lose it fall. How unlike other kinds, which do not know ritual and righteousness and do not grasp right and wrong: they are not blamed for failing nor rewarded for succeeding, because they lack wisdom and ability. Beyond these are things wholly without heart or intent, without desire or action: metal, stone, grass and wood. If a sharp sword wounds someone, the wounded one does not blunt its edge; if a rolling stone strikes someone, the one struck does not lessen its hardness; if thorns prick someone, the one pricked does not break their points. Because they have no intention of good or evil, joy and anger are not visited upon them; for they have no knowledge or awareness. Considered in this light, the way of this teaching seeks to bring the noblest of spiritual beings under heaven wholly down to the basest of unknowing things, turning humans into other kinds, even changing them into wood and stone, and only then calling them 'perfected men'. This is sufficient to verify their claim that all real beings originate from emptiness and non-being. Hence it is said: "Not to understand right and wrong is truly to be of another kind; to set real apart from false is first to be human; one is honoured above the myriad kinds for talent and wisdom; do not idly say that knowing nothing imitates the darkness of things." This is the proof of it. Alas! In this way they hide the Real Lord of humans and spirits and sweep away the balance of creation. If such a way held, a state could do without a ruler and a family without an elder. Moreover, even houses and rooms and the tiniest of utensils cannot come into being of themselves without someone making them; how then could heaven and earth, so vast, and the myriad things, so many, come into being of themselves? Seen in this way, it is truly what is called a fool telling his dreams.
夫人靈於萬物，因其有心有意，有欲，有為，能推禮義，善辯是非，得其正者歸真，失其正者墮落，豈若異類，不知禮義，不達是非，失之無過，得之不賞，為其無智才也。更有渾無心意，無慾無為者，乃金石草木之類，即若利劍傷人，受傷者不損其刃，流石擊人，遭擊者不損其堅，荊棘刺人，被刺者不折其芒，因其無善惡之意，故此喜怒不加其體，為其無知覺也。以是參之，此教之道，竟欲天下有靈之至貴，盡歸於無知之至賤，人類轉而為異類，甚則化而為木石，方謂之至人，茲足可以證諸真有，原由於空無之謂，故云「不解是非誠異類，立分真偽始為人，尊超萬品因才智，謾道無知效物冥」；此其證也。噫！即此，隱匿人神之真主，掃出造化之權衡，倘如是道，國亦可以無君，家亦可以無長矣。且夫屋宇房廓，及諸器物之極微者，無人造作，必不能自成，其天地之大，萬物之多，果能自成乎？以是觀之，誠所謂痴人說夢耳。
AIScan, p. 46–48Transcribed from the scan by AI (Claude), checked as described on the About page.
16 differences in the 1794 woodblock (B) (7 of wording)
Our text follows the 1934 print; the other witness's readings are recorded here, not adopted.
- 心有意有欲有為能推B reads心有意而欲為能推· substantive · p. 135 · B reads 有心有意而欲為能推禮義, where ours has 有欲; B read by both AI passes
- 參之此教之道竟欲天B reads參之此道之教竟欲天· substantive · p. 137 · transposition: ours 教之道, B 道之教 ('the teaching of this way'); B read by both AI passes
- 故云不解是非誠B reads故云不鮮是非誠· substantive · p. 139 · B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 真主掃出造化之B reads真主掃除造化之· substantive · p. 139 · B 掃除 'sweep away'; ours 掃出; B read by both AI passes
- 屋宇房廓及諸器B reads屋宇房廊及諸器· slip in our print · p. 139 · B 房廊 "houses and corridors", the expected compound; N 房廓; B read by both AI passes
- 天地之大萬物之B reads天地之太萬物之· substantive · p. 139 · B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 謂痴人說夢耳B reads謂痴人言說夢耳· substantive · p. 139 · B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 夫人靈於萬物因B reads夫人靈于萬物因· orthographic · p. 135
- 即若利劍傷人受B reads即若利劒傷人受· orthographic · p. 137
- 不損其刃流石擊B reads不損其刄流石擊· orthographic · p. 137
- 也以是參之此教B reads也以是叅之此教· orthographic · p. 137
- 貴盡歸於無知之B reads貴盡歸于無知之· orthographic · p. 137
- 足可以證諸真有B reads足可以証諸真有· orthographic · p. 139
- 立分真偽始為人B reads立分真僞始為人· orthographic · p. 139
- 冥此其證也噫即B reads冥此其証也噫即· orthographic · p. 139
- 證也噫即此隱匿B reads證也噫卽此隱匿· orthographic · p. 139
AISection 30 · Why heterodoxy is permitted
結論 或問異端之由
Someone asks: "The Real Lord is supremely just and supremely merciful, pointing the lost back to the right; why then does He also produce such people to confuse and disturb the world?" I reply: "In this floating life of an instant one wishes to gain boundless true bliss. Were it not for the storms of fame and profit and the perils of heterodoxy, how could one build the great merit of the true teaching and establish the great integrity of returning to the Real? With them, hidden treachery and evil are brought to light; without them, the true sincerity of the loyal and faithful would not appear. By this good and evil are clearly distinguished, and reward and punishment win over the heart. What is this if not supreme justice and supreme mercy?" For the true teaching is like the pharmacy of a famous physician: whoever goes to it is healed; deviant ways are like a house of plague: whoever comes near can hardly escape the contagion. Can one fail to be careful? Know that I have set out these two sides lest there be some who have mistakenly fallen into by-paths; on hearing this discussion they will awaken to the falseness of their vague self-made conjectures. As for this collection, though it is rooted in the Pure and Real, it serves only as a pointer, like a mote in the void or a drop in the sea. For one who attains right awakening it may serve as a means of guidance; but should it meet with heterodoxy, it will in the end find no place to be received. As for those who cry of hunger over their rice and call out for thirst in the midst of water, I fear these few pages can do nothing for them.
或曰真主至公至慈，指迷歸正，更又化生此輩，惑亂世人，何也？曰「夫以瞬息浮生，欲獲無疆真福，若非名利之風波，異端之險阻，將何以建正教之洪勳，立歸真之大節，有此，則啟發奸邪之隱伏，無此，則不顯忠信之真誠，善惡由此分明，賞罰服其心志，茲非至公至慈而何哉？」緣夫正教如名醫藥室，投之無不安痊，左道若瘟疫之家，近之則難逃毒染，可不慎歟？須知引此二端，恐有悞落偏岐者，得聞此論，始悟諸渺茫自揣之妄也。較之此集，雖本清真，聊為指示，若空之一塵，海之一滴，得乎正覺，堪為引導之由，倘值異端，終無容納之所，其與飯裏啼飢，水中叫渴者，恐非寥寥數葉所能濟矣。
AIScan, p. 48Transcribed from the scan by AI (Claude), checked as described on the About page.
2 uncertain readings in this passage
- 悞恐有悞落偏岐者or 誤· variant · print has 悞 for 誤 (p. 48)
- 岐恐有悞落偏岐者or 歧· variant · print has 岐 for 歧 (p. 48)
AI7 differences in the 1794 woodblock (B) (2 of wording)
Our text follows the 1934 print; the other witness's readings are recorded here, not adopted.
- 無不安痊左道若B reads無不安康左道若· substantive · p. 141 · B reads 安康 where ours has 安痊; B read by both AI passes
- 之家近之則難B reads之家近人之則難· substantive · p. 141 · B read by one AI pass, confirmed by an A/B check and an enlarged re-reading
- 教之洪勳立歸真B reads教之洪勲立歸真· orthographic · p. 141
- 有此則啟發奸邪B reads有此則啓發奸邪· orthographic · p. 141
- 其心志茲非至公B reads其心志玆非至公· orthographic · p. 141
- 集雖本清真聊為B reads集雖本淸真聊為· orthographic · p. 143
- 之由倘值異端終B reads之由倘値異端終· orthographic · p. 143
AISection 31 · Closing verses
結論 結詩
There is a poem as testimony. It says: "Recognising the Lord rests from the first on recognising oneself; though the self bears witness, one must search further to the end. The beginning and end of heaven and earth lie within His scales; the birth and extinction of humans and spirits within His grasp. He pervades the finest mote yet is not minute; He embraces the cosmos, yet how could He be vast? From the first beyond the two poles, He alone is other; He falls neither into emptiness and non-being nor shares in having form." Another says: "Beginningless, beyond compare, the One Alone Honoured; His power overturns heaven and earth, Buddhas, immortals and spirits. The craftsman who makes things is not like the things; the Original Lord who brings forth life is in root unlike what is born. Awakening to the wondrous Origin that transcends the cosmos, one first knows that sound and colour belong to the class of shaped forms. The drop of sea and the mote of the void are only a strained comparison; do not presume to expound the vast Real with slender wisdom."
有詩作證，詩云「認主原憑認自身，自身雖證更參窮，始終天地權衡內，生滅人神掌握中，微塵貫徹非纖細，宇宙包羅豈巨洪，元超二極惟單另，不落空無併有形」。又云「無始無如獨一尊，權傾天地佛仙神，成物匠人非似物，化生原主本殊生，得悟妙元超宇宙，纔知聲色類方形，海滴空塵猶勉喻，謾將纖慧演洪真」。
AIScan, p. 48–49Transcribed from the scan by AI (Claude), checked as described on the About page.
5 differences in the 1794 woodblock (B) (0 of wording)
Our text follows the 1934 print; the other witness's readings are recorded here, not adopted.
- 有詩作證詩云認B reads有詩作証詩云認· orthographic · p. 143
- 自身雖證更參窮始終B reads自身雖証更叅窮始終· orthographic · p. 143
- 豈巨洪元超二極B reads豈巨洪玄超二極· orthographic · p. 145
- 二極惟單另不落B reads二極惟单另不落· orthographic · p. 145
- 得悟妙元超宇宙B reads得悟妙玄超宇宙· orthographic · p. 145
AI
Key terms in this text
Each term's Arabic or Persian counterpart carries its grounding: the text itself, a published scholar, or AI. Tap one to find it in the text.
Chinese: transcribed by AI (Claude) from the 1934 print scanned by the National Library of China (Wikimedia Commons, public domain), collated throughout with the woodblock re-cut in 1794 (乾隆五十九年重鐫; University of Michigan copy, digitised by Google), whose readings are listed under each section and which supplies what library stamps cover in the print. The head-notes printed above the text (already in the 1794 woodblock) are left out. The whole of Wang Daiyu's text is here; characters the AI reading was unsure of, and misprints of the 1934 print, are underlined and listed under each section. The English is by AI (Claude); Murata's translation is in copyright and cited only. How this text was established.