Huainan Zi, also known as Huainan Lie Hong, was edited by Huainan Wang Liu An, Li Shang, Su Fei and Wu Bei in the early Western Han Dynasty.

The History of Literature and Art in Hanshu lists Huainanzi as a sage. In fact, this book is the representative work of Huang Lao Xue's theoretical system from the Warring States Period to the early Han Dynasty, which was guided by Taoism and absorbed hundreds of theories.

Liu An (179- 12 1 years ago) was the son of Li Wang and Liu Chang and the grandson of Liu Bang, the emperor gaozu.

Re-discussion on the Relationship between Literary Works and Huai Nan Zi (I)

Thank the author for his authorization.

Abstract: The relationship between Huai Nan Zi and Wen Zi is very clear. Huai Nan Zi may quote Wen Zi's ancient books instead of copying them, but Wen Zi copied Huai Nan Zi in large quantities. Wen Zi's plagiarism of Huai Nan Zi can be summarized as follows: massive plagiarism, abridgement and makeover.

The relationship between the bamboo slips Wen Zi, the modern edition Wen Zi and Huainanzi is the most basic problem in the study of Wen Zi and Huainanzi. As far as the current academic point of view is concerned, more and more scholars are beginning to accept that bamboo slips should be treated differently from the current edition of Wen Zi, and the current edition of Wen Zi has copied the views of Huainanzi. However, some scholars still insist that Huai Nan Zi copied Wen Zi, and now this version of Wen Zi is generally credible. Some scholars also think that Wen Zi and Huai Nan Zi copied from each other. Another scholar thinks that there is no question of who copied Wen Zi and Huai Nan Zi, but that they have a common source. It can be said that the possible relationship between Wen Zi and Huai Nan Zi is nothing more than these kinds, and the presentation and mutual refutation of various viewpoints will deepen the discussion. This article will focus on how to copy Wen Zi's Huai Nan Zi on the basis of the research of the sages, so as to teach generosity.

One, four basic facts

First, Wen Zi and Huainanzi overlap too much, while bamboo slips Wen Zi and Huainanzi echo too little. If there is only a passage in this book and that book, there is no question of who plagiarized it, but the contents in Huai Nan Zi and Wen Zi have changed in form at the same time, which provides clues for us to analyze the relationship between them. Most importantly, this coincidence is not individual, but universal.

According to Mr. Ding, this edition of Wen Zi has about 39,228 words. According to computer statistics, it is 3923 1 word, which is almost the same (referring to the vernacular without reading sentences), of which more than 30,800 words are found in Huainanzi or basically correspond to Huainanzi, and the latter two main contents are completely found in Huainanzi. (Mr. Chen thinks that all articles can be found in Huai Nan Zi, so if the last three articles are removed, it will be exactly nine. (2) In fact, Huainanzi is short of words 1, 100, accounting for one third of Ren Shang. ) From the word count, this edition of Wen Zi has nearly 40,000 words, about 80% of which are completely coincident with the relevant contents in Huainanzi, that is to say, less than 8,000 words in this edition of Wen Zi are not available in Huainanzi. If the bamboo slips Wen have not been unearthed, we can still say that Wen Zi was absorbed by Huainanzi, but most of the existing bamboo slips have no corresponding relationship with Huainanzi. Although Huainanzi is also a miscellaneous collection, it is "coherent from beginning to end and self-contained", and those who take other books basically retain the original appearance, but in this edition of Wen Zi, most of it has become the content of Laozi Yue, especially the names of interlocutors with different identities have been completely erased. At present, there is little correspondence between bamboo slips Wen Zi and Huainanzi, and it is uncertain whether the corresponding materials are in Wen Zi. (detailed later)

Secondly, the differences between the present edition of Wen Zi and Wen Zi bamboo slips are greater than similarities in content and form, while the similarities between the present edition of Wen Zi and Huainanzi are greater than differences. More importantly, the book Huai Nan Zi has a grand argument, a broad vision and is close to Zhuangzi. Rich allusions, widely quoted, close to Lu Lan; The language is gorgeous, rhyming, close to Han Fu, multi-disciplinary and self-contained, and the style is unified. In contrast, the style of Wen Zi on bamboo slips is simple and clear.

Third, the Han bamboo slips "Wen Zi" were buried in the late Western Han Dynasty. On the one hand, this time is later than the publication of Huainanzi; On the other hand, the time when Liu and his son received the school secretary and the burial time of No.40 Han Tomb in Bajiaolang were both in the late Western Han Dynasty, and the difference was no more than 30 years. In the twenty-sixth year of the first year of Han Heping, Liu Xiang was appointed as a school book. In the second year (the first seven years) in He Sui, Liu Xin continued his father's work. Mr. Li Xueqin pointed out that there were nine versions of Wen Zi at the end of the Western Han Dynasty. No.40 Han Tomb in Bajiaolang belongs to this era. The digger concluded that the owner of the tomb was King Huai of Zhongshan or King Xiao, but he preferred the former. King Huai of Zhongshan died in the fifth year of Xuandi Wufeng (the first 55 years), 2 1 year earlier than Liu Xiang's proofreading, and King Xiao died in the first year of Emperor He Sui (the first 8 years), which was close to the year when Liu Xin was appointed as a proofreader. "In any case, the Wen Zi seen by Liu Xiangyu and his son should be consistent with the bamboo slips, or at least similar." (3) Of course, it is not excluded that Liu and his son have compiled different versions of Wen Zi and made some edits in structure and title. However, if there were so many contents in Huai Nan Zi at that time, Liu's father and son and Ban Gu would not turn a blind eye. The question about the purity of Wen Zi began with Liu Zongyuan in the Tang Dynasty.

Fourthly, the bamboo slips "Wen Zi" are divided into upper and lower classics, while "History of Han, Art and Literature" has nine records, and there are ten, eleven and twelve records since Wei and Jin Dynasties. This version of Wen Zi is mostly twelve articles (Sikuquanshu is also divided into two volumes). Sun Xingyan thinks that "Ban Gu" and "Literature and Art" are nine schools. Yi Gu is based on Ren Shang, Shangyi and Shangli, and it matches Friedrich Hirth. Sun Xingyan's suspicion is groundless, and his judgment is puzzling. If Ren Shang, Renyi and Shangli are three, then Wen Zi is ten, not nine. "Shang" here means "Shang", and I don't know how to match it with "Xia".

According to these basic facts, it is not difficult to infer that this version of Wen Zi copied Huai Nan Zi. Mr. Li Houcheng recently wrote that "Zhang Fengjun has a literary theory about the relationship between Wen Zi and Huai Nan Zi, and thinks that the present Wen Zi is a fake", and he also criticized that "Zhang Jun thinks that the present Wen Zi is the main reason for the fake". (4) As a matter of fact, the author never thought that the present Wen Zi was a fake book, but always emphasized the bamboo slips. However, the two are far from each other in form and content, so they cannot be compared. Comparing the similarities and differences between the two, it is not difficult to find that this version must be from the later bamboo slips. Today's version will not appear before the early Eastern Han Dynasty. Huainanzi can't copy today's Wen Zi, and it doesn't have much direct connection with bamboo slips Wen Zi. Later generations copied Huainanzi to supplement today's Wen Zi, which greatly changed Wen Zi's book. In other words, I think the present Wen Zi is neither true nor false, but as Liu Zongyuan said, it is a refutation of the book, which was confirmed by the unearthed bamboo slips Wen Zi. The following further proves this point and answers some speculations in academic circles.

Second, is the current version of Wen Zi earlier than the bamboo slips —— Also on the taboo in bamboo slips.

This edition of Wen Zi is later than the bamboo slips, which is not only "deserved", but also has a solid basis and is easy to form a consensus. However, Mr. Zhao Jianwei recently suggested that the main part of the current edition of Wen Zi is earlier than the bamboo slips of Wen Zi, and was originally written by the bamboo slips of Wen Zi. His main basis is bamboo slips No.0806: "Yes, it's big and immortal, so it's long-lasting □", which corresponds to the current edition of Wen Zi De. "Obviously, bamboo slips changed the benefit to big in order to avoid the taboo of Emperor Gaozu Liu Ying, but this edition retains the original appearance of the ancient edition." (5)

The first question here is whether "big and durable, so long-term prevention □" and "profit without loss, so long-term prevention of wealth" correspond, and "durability" and "no loss" obviously do not correspond. Bamboo Slip No.0864 reads: "Those who are high but not dangerous will support the people for a long time", but today it is "those who are high but not dangerous will support the people for a long time", and "supporting the people" does not correspond to "supporting the people". In fact, bamboo slips are very different from modern ones on this issue. Bamboo slips:

Similarly, you can achieve great success by seeing small things, and keep quiet □

0806, too, is big and long-lasting, so it remains □ for a long time.

0864 is high but not dangerous, high but not dangerous, so long guards the people.

There is a world, you are the son of heaven, and wealth is inseparable from you.

Today:

Big, full but not overflowing; Tall, expensive but not arrogant. If the place is too big to overflow, there will be gains without loss; Not arrogant and impetuous, high but not dangerous. Earn without losing, so stay rich for a long time; High is not dangerous, so it is expensive; Wealth is inseparable from his body. Lu and his descendants, and the props of the ancient king are all here.

The issues discussed in this book can be subdivided as follows:

Be big, full without overflowing, big without overflowing, earn without losing, earn without losing, so stay rich for a long time;

High, expensive but not arrogant, high but not dangerous, high but not dangerous, so long keep expensive.

Wealth is inseparable from his body. Lu and his descendants, and the props of the ancient king are all here.

Like the simplified edition, this edition also discusses the issue of "big and immortal". The words "big and immortal" in the simplified edition and "seeing small can achieve great things" mentioned above also refer to "big" in this edition, but it is not "big and immortal" but "big but not overflowing".

"The Book of Filial Piety and Princes" has similar remarks:

Not arrogant and impetuous, high but not dangerous; Restraint, restraint, full but not overflowing. High but not dangerous, so long-term protection is expensive, full but not overflowing, so long-term protection is rich. Wealth is inseparable from its body, and then it can protect the country and benefit the people and cover the filial piety of the princes.

This passage in the Book of Filial Piety is very famous and was quoted in Lv Chunqiu Cha Wei. The context of this passage can also be broken down as follows:

Not arrogant in the world, high but not dangerous, high but not dangerous, so long-term defense is also expensive,

Carefully make festivals, full but not overflowing, full but not overflowing, so stay rich for a long time.

Wealth is inseparable from its body, and then it can protect the country and benefit the people and cover the filial piety of the princes.

By comparison, it is not difficult to find that this version of Wen Zi combines the ideas of Xiao Jing and Wen Zi. "Big but not overflowing" comes from bamboo slips Wen Zi, while "not overflowing" comes from the Book of Filial Piety. The bamboo slips "Wen Zi" and "Wen Zi" both discussed the issues of "big" and "high". Those who are big have great achievements, and those who are high have high status. The Book of Filial Piety discusses the issues of "being in the world" and "being". At the same time, the foothold of this edition of Wen Zi is to protect wealth, which is consistent with the Book of Filial Piety, but different from the bamboo slips Wen Zi. From the similarities and differences between this version of bamboo slips of Wen Zi and Wen Zi, we can see how this version of Wen Zi became a bamboo slip. Therefore, "great and immortal" and "profit without loss" do not correspond, and it is impossible to change "profit" to "great" because of taboo in bamboo slips Wen Zi.

In fact, the word "profit without loss" is often combined with the word "profit without loss" "Huai Nan Zi Tai Xun" says: "The husband's affairs are not always stretched out without urgency, and those who succeed without extinction can also prosper without loss." Obviously, "great but enduring" and "prosperous but enduring" are synonyms, and "making profits without losing money" is relative, not replacing each other. "Big" and "surplus" are also far from each other in meaning. Therefore, no matter from which angle, it is impossible to change "big" into "surplus" in a bamboo slip, because it avoids the taboo of Liu Ying, the Emperor of the Han Dynasty. On this basis, it is even more unreliable to think that this version is earlier than the bamboo slips.

As for what Mr Jiangning said, some of this version of Wen Zi cannot be "jumped" or forged by later generations. His main example is Wen Zi's nature: "Sages use it at the same time, so old people don't abandon people and things don't abandon things", quoted from the current edition of Laozi 127. Laozi has been handed down from generation to generation without exception, but the second edition of the silk book uses "abandoning money (things)". (6)

This version of Hanzi did not copy Huainanzi completely, which is completely correct, but there is no doubt where it was copied. Mr. Jiang quoted a passage from Nature in Wen Zi, which actually corresponds to a passage from Annotations of Huai Nan Zi. In this section, Huai Nan Zi Zhu Shu Xun says "do not discard materials", and the current edition of Wen Zi also says "do not discard materials". If it's not plagiarism, what is it?

What needs to be discussed is that the "non-gentleman's treasure" mentioned by Mr. Jiang in the current version has had an impact on the version of Laozi, because the word "non-gentleman's weapon" has already appeared in the silk book Laozi, and although the silk book was buried in the early Han Dynasty, it was copied and written earlier, so there is no need to emphasize it.

3. Is Huainanzi an abridged version of Wen Zi or a tampering with Wen Zi —— On the taboos and others in Huainanzi.

Mr. Wang Qili thinks that this edition of Wen Zi's Shangyi article "aims at the shortcomings of today's people and forgets their strengths" and "On the Training of Huainanzi Panzi" says, "Today I aim at the shortcomings of people and forget what they have repaired." This is based on the fame of Huainan Wang Li, so I am afraid to repair it. This is especially the evidence that Huainanzi tampered with Wen Zi. (7) However, comparing the corresponding words in Wen Zi Shangyi Pian and Huainan Panzi Lun Xun, we find that Mr. Wang's statement is untenable.

First, "Zhang" appears repeatedly in Huai Nan Zi, and "Chang" is not uncommon. For example, after a long time, Yin and Yang contend, and the fallacy is called Xun: "A villain can't last long without his place." Xun quoted Lao Tzu.

Second, this passage in "On General Training" mainly discusses that we should not complain about others, but should focus on the overall situation. The theme is "Responsible for people with manpower" and "Self-cultivation with morality". Here, "repair" means "repair", and "length" is irrelevant, so it is said that "today's ambition is short of people's shortcomings, and people forget what they have repaired." In this edition of Wen Zi Shangyi Pian, the word "Xiu De" was changed to "Xiu De", but the word "Xiu" was later changed to "Chang", and the tampering trace is irrefutable.

Mr. Wang Qili said "Huai Nan Zi" and "tampered with the text of" Wen Zi "as Chu language." In fact, according to Gaoyou's note, Wen Zi changed Huainanzi, because if Huainanzi changed Wen Zi, it should be comprehensive. Now Wen Zi's annotation of Huainanzi is mainly based on Xu Shen's annotation or Gaoyou's annotation. In fact, Wen Zi changed the Chu language of Huai Nan Zi in this edition. Huainan Zhu Shuxun: Therefore, those who are good at architecture are not afraid to "talk about architectural form". In the seventh chapter of this edition of Wen Zi Ren Shang, "Therefore, good builders don't wear them, but talk about the intangible fate of architecture." As Mr. Zeng Dahui and others said, this is not only hard evidence of plagiarism, but also shows that plagiarism was born after a high degree of temptation.

People are often named by allusions in Huainanzi, but now this edition of Wen Zi has been revised according to the main idea of fonts and paragraphs, and has been copied into the misunderstanding of literature in Huainanzi. It shows that the author's level is not high

The language of "although I can't see" in this Suntech edition is "I can see without Zhu Fu" in Huainan Miao Zi Cheng Xun. "Lizhu" is a person's name. In ancient times, he had good eyesight. This man was mentioned in Zhuangzi Thumb, and Mencius Li Lou said, "Leaving the building is a clever mistake, so you can make rules, not Fiona Fang." Qi Note: "In ancient times, people who had a clear vision thought that people were there when the Yellow Emperor died. Leaving Zhu Suozhi and Zhu can be regarded as a hundred steps away, and seeing the end of autumn. "

This edition didn't understand who "Li (Li) Zhu" was, but it was changed to "although (although) it wasn't" according to the font, which further exposed the traces of plagiarism.

There is a saying in Huainan Miao Zi Cheng Xun that "Wang Wen is not as good as Wenshan, and his lodging is not as ominous", which further shows that Wang Wen is not worried about the disaster as the sun and the moon go by. Shuo records the conversation between Taigong and Wang Wen. Wang Wen praised Taigong's rationality, and Taigong further pointed out: "Su Shan is ominous."

King Wen asked Lv Wang, "What for the world?" Right: "The kingdom enriches the people and dominates Fuji; The only remaining country, rich doctors; The country of death, the house of Fukukura; It means it overflowed and leaked. " Wen Wangdao: "Good!" Yes: "it is ominous to stay good." This is a day, and it's time to send it to the warehouse to help the lonely, widowed, lonely and widowed people. "

"Stay" means stay, not send, such as "Mencius Zhang Wan": "The benevolent is also mourning, and the benevolent is also in the younger brother. They don't hide anger, they don't hold grudges, they are just dear. " The weight of the pipe: "don't fight with old grievances." Taigong means knowing that it is right, that is, keeping it (not executing it) is like something unlucky. This truth is very profound. Therefore, King Wen should open a warehouse to release grain and help the vulnerable groups. In Mozi Meng Gong, it was recorded that Gongmenzi understood that there was no necessary connection between clothing and behavior, and thought Mozi was right, so he immediately took off the outfit he wore when he first saw sunspot, because he had also heard the saying that "being as good as fate". It can be seen that "goodness is often ominous" is followed by "goodness", which emphasizes that "goodness" cannot be preserved and accumulated, but should be put into action immediately. Therefore, Xiang Zonglu thinks that the word "no" in "poor accommodation" in Huainanzi "and" Wen Zi "is a literary expression, which is completely correct. Xiang Zonglu, Shuoyuan school certificate, p. 150. However, it is wrong for Xiang and others to say that the "opposite moon" in Shuo Yuan is also a literary expression. "Keep it ominous" and "spill over and leak down" are what Tai Gong said to King Wen.

Huainan Miao Zi Cheng Xun retains the "king of literature" when quoting this allusion, and the ultimate goal is "Therefore, although Zhou Bang is a country, his life has been changed." However, this important conclusion does not appear in the current version of Wen Zi Suntech. In this article, the word "Wang Wen" is regarded as the content of "Lao Zi Yue", but the word "Wang Wen" is missing. The relevant context can be found in Miao Zi Xun of Huainanzi, and the order of sentences is consistent. Let's just say this is the current version of Wen Zi. The "ominous lodging" mentioned in Miao Shouxun should be "ominous lodging." The Analects of Confucius Ji Shi contains the words of Confucius: "It is better to see evil than good." The "good" and "evil" here are all literary, but Huainan Miao Zi Cheng Xun was probably influenced, or later generations were influenced by the Analects of Confucius when copying, adding a word "no", which made the meaning of the text very different. It is the business of the king of Wen to say what the squire said to him. This version of "Wen Zi" is still copied, and the word "no" is also derived. The word "plagiarism" is true.

In the book Huainan Pan Zi Lun Xun, in this edition of Wen Zi, it was changed to "Today is a big patient, and the patient who is being punished is due to his insatiable desire and non-compliance with measurement". Obviously, this version of Wen Zi summed up the words in Huainanzi, but Huainanzi could not explain Wen Zi. Equally incredible is that this version of Wen Zi was born from impermanence, but it is clear in Huai Nan Zi.

For another example, Friedrich Hirth's "meticulous, don't let disaster" is the "meticulous, don't let happiness" in Pan Lun Xun, and the so-called "don't let happiness" is the "it doesn't give up" mentioned below. In today's Wen Zi, changing "blessing" to "disaster" violates the context and is self-defeating. The quotations in the next chapter "Laozi" are also contradictory to the following how to win people's hearts and use manpower to become a strong person. "Huai Nan Zi" did not quote this sentence of Laozi, but today Wen Zi's snake-foot pen makes it more difficult for him to escape the name of plagiarism.

-

(! ) Ding: Huai Nanzi and Textual Research, Taipei, Wanjuanlou Book Co., Ltd., 1999 Edition.

(2) Chen: Try to infer several ideological themes of the ancient edition from the non-repetition of the contents of "Huai Nan Zi" edited by the editor-in-chief: Taoist Culture Research Series 18.

(3) Li Xueqin: "On the octagonal gallery slips"

(4) Li Houcheng: "The Situation after the Wen Zi Issue", August issue of Bamboo and Silk Research Network.

(5) Zhao Jianwei:

(6) Jiangning: "Re-discussion", bamboo and silk research network was launched in August.

(7) Wang sharp weapon: Preface and Book, Beijing, Zhonghua Book Company, 2000; See "Study of Taoist Culture" series 18.

Fourthly, on the issue of "Lao Zi Yue" in the current Wen Zi.

This version of Wen Zi begins with Lao Zi Yue, which is a feature throughout the book and one of the key differences between the bamboo slips Wen Zi and this version of Wen Zi. The problem here lies in the time when Lao Zi Yue appeared.

Mr. Wang Qili believes that the addition of the word "Lao Zi Yue" in Wen Zi began in the Kaiyuan period. His evidence is the end of the Japanese ancient money version of the Collection of Books and the engraving of Zhang Guo at the end of five years in Tian Ming, Japan. The quotation at the beginning of the chapter is quoted from another line, which is not entitled "Lao Zi Yue". During Xuanzong period of Tang Dynasty, Lao Zi Yue appeared in Dunhuang manuscripts.

The author believes that the format of "Lao Zi Yue" appeared earlier. In the Song Dynasty, Chao's Annals of Reading in the County Zhai recorded in the Biography of the Northern Wei Dynasty: "The surname is Xin, the owner of Kwai Qiupu, and his name isNo.. Fan Li learned from Laozi and recorded his last words in twelve articles. " Wen Zi's life seems very clear. It has been proved by predecessors that he and he are two different people, and the Biography of Wen Zi says that "I was educated by Laozi and recorded twelve of his last words", which coincides with the form and twelve structures of this edition of Laozi Yue, and Reading in the County Zhai also says: "According to Liu Xiang's records, only nine were recorded. Did Li Xian create a new "Wen Zi" and spread it as "Wen Zi"? In any case, the Wen Zi seen by Li Sian is basically the same as today's version. In other words, "Lao Zi Yue" and "Lao Zi's Last Words" are mutually footnotes, which is indisputable. The lower limit of its appearance should be when Li Sian meets Wen Zi. The Book of Reading in County Zhai said: "It is a tributary of the monk Prajna, and Gaiyuan is also a teacher. "... books are excerpts and abstracts of various books. Naturally, we should include those contents that obviously do not belong to the category of Tao Te Ching, and remove the samples of Lao Zi Yue.

Mr. Zeng Dahui believes that there are still different versions of Wen Zi in the Southern and Northern Dynasties and the early Tang Dynasty. In the first year of Tianbao in the Tang Dynasty (742), after the mirrors of Wen Zi and Xuantong were sealed, Wen Zi in the form of Lao Zi's Quotations was erected by one person. (8) The author is deeply convinced. During the Li Tang period, Taoism was the state religion for a long time, and Emperor Taizong respected Laozi as the ancestor of Lee. Besides Wen Zi, Emperor Xuanzong of the Tang Dynasty also brought Wen Zi, Laozi, Zhuangzi and Liezi into the imperial examination education system, and invited doctors, teaching assistants and students to teach these classics. Wen Zi won unprecedented praise in the Tang Dynasty, which of course has a lot to do with Lao Zi Yue, which runs through it.

Some scholars have proved the early publication of this edition of Wen Zi by citing Lao Tzu's words in this edition of Wen Zi, which are close to Mawangdui silk books and even Guodian bamboo slips, but they have ignored the most basic fact, that is, which words of Lao Tzu are quoted in this edition of Wen Zi, Huainanzi and Wen Zi. As mentioned above, if Wen Zi and Huainanzi are put together, if Huainanzi does not quote Laozi, and now Wen Zi quotes Laozi, it will often lead to the disconnection of context, which can further prove Wen Zi's plagiarism.

Verb (abbreviation of verb) is a quotation about Wen Zi.

The author always thought that Huainanzi might have quoted some contents from ancient Wen Zi, but Huainanzi was a compilation of ideological materials from pre-Qin to early Han Dynasty, which was dominated by Taoism. Many contents were originated from Laozi, Zhuangzi, Guanzi, Lv Chunqiu and even The Analects of Confucius. With the deepening of research, we can find some direct connections between the bamboo slips Wen Zi and Huainanzi.

0 198, the content is correct enough, and Xinjiang (strong) is self-reliant.

Bamboo Slips Wen Zi

Virtue is far-sighted, faithfulness is different enough, righteousness is popular, lessons from the past are enough, photos are clear enough, and this person is handsome; Behavior is enough to show appearances, wisdom is enough to confirm doubts, faith can make you keep your promise, honesty can make you rich, and people are proud. They do not waste their posts, they do not return, they are not careful to avoid suspicion, and they are not careful when they see benefits. This man is also a hero.

Su Shu Zheng Dao

False feelings are satisfied with moving the masses and being strong enough to be independent. This traitor is also a hero, and you must punish him.

Shuo Yuan Zhi Wu

Manage tomorrow, look at geography and understand human feelings. Dazu is tolerant of the public, far-sighted in morality, different in faith and righteousness, content is changeable, and people are English; Virtue is enough to educate, behavior is enough to hide, benevolence is enough to win the public, knowledge is enough to shine, and people are handsome; Behavior is enough to show appearance, contentment is enough to set suspicion, honesty is enough to divide wealth, faith can be kept, things can be done well, and people who speak well are proud of others; Stick to your post, never hesitate to keep up with the competition, be meticulous in meeting difficulties, be meticulous in meeting profits, and be outstanding.

Huai nan zi tai Xun

Knowing the way of heaven and earth, knowing the reason of human feelings, is big enough to accommodate the masses, profitable enough to be far-sighted, wise enough to know the powerful and talented. Virtue is enough to educate, conduct is enough to cover up, faith is enough to win the public, knowledge is enough to shine, and people are handsome. Behavior can be a tool, wisdom is enough to identify the suspect, faith can keep its promise, honesty can divide the money, do good deeds, say good words and stand out. Don't neglect your duties, be honest, have scruples when encountering difficulties, have scruples when encountering interests, and be generous.

Wen Zi Li Shang

Comparing these materials with each other, we can clearly find that Huainanzi has integrated many materials, but now Wen Zi has several mistakes on the premise that it is basically the same as Huainanzi. One is the omission of "faithfulness is different enough", and the other is that the order of "Hao" and "Jie" is reversed. Then, the differences in details such as "knowing the way of heaven and earth and observing geography" and the omission of function words such as "zhe" and "er" are summarized. This version of Wen Zi is "smart enough to know power" and the bamboo slips "Wen Zi" are the same, but it omits "strong enough to be independent". This situation shows that the differences between Wen Zi and Wen Zi are greater than the same, while the similarities between and Huainanzi are greater than the differences. This example can clearly illustrate the relationship between them.

We also need to consider a situation, that is, the bamboo slips No.0198 are not the contents of the ancient version of Wen Zi, but are similar to the Confucian scholars unearthed together. In any case, its content part quoted Huai Nan Zi, but in contrast, Wen Zi copied Huai Nan Zi in this version.

Wang Yinglin listed the situation that Wen Zi was "taken away" by many documents in "Notes on Sleepy Learning" (Volume 10). Mr. Li Xueqin pointed out that none of these ancient books explicitly quoted Wen Zi, and it was difficult to prove who took it. Some sentences are popular aphorisms and may be shared by everyone. However, referring to the context in Wen Zi, comparing it with Huainanzi, and researching other documents, we find that it is difficult to reverse the plagiarism of Huainanzi in the current edition of Wen Zi.

"Jade is moist on the mountain, and pearls are not withered in the deep shore", Wang thought Xunzi took it.

This edition of Wen Zi Suntech, this sentence is the fifth section of Chapter III, with a total of 92 sections, of which the first section 16 is completely seen in Huai Nan Zi's Talking about Good Training, and the last 76 sections are completely seen in Huai Nan Zi's Talking about Xun Lin. The material source of Huainanzi is generally recognized, but Huainanzi generally keeps the original appearance of the cited materials, and most of them have become Laozi Yue in Wen Zi. What Wang said appeared in Xunzi, Daidai and Biography of Boudoir Policy. In these documents, Yuan is written as Zhu, Huai Nan Zi's Notes on Mountains, Xun Zi and Da Dai are written as Xuan. However, the final conclusion of Huai Nan Zi's Notes on Mountains is: "The jade in the mountains is lush, the pearls are deep and the shore is not withered, earthworms are not strong, and slaves benefit from eating and drinking." In this edition of Wen Zi, there are also two consecutive sections (which can also be regarded as one section), but individual characters are different. This situation shows that by comparing the context and referring to various documents, the plagiarism in the current version of Wen Zi is more clear.

"There are beasts in the mountains, trees are not cut for them, there are thorns in the garden, and sunflower is not picked for them" ("Words") Wang believes that Zheng Chang took it.

"Han Shu changed to forgiveness": It is recorded that Zheng Chang praised forgiveness in a letter: "I heard that there are wild animals in the mountains, so I don't adopt them; State-owned loyal ministers can't afford to be evil. " "On Salt and Iron Sacrifice" recorded the words of a sage: "Therefore," Spring and Autumn "said:' There are tigers and leopards on the mountain, but the sunflower is not picked; State-owned sages, the border is harmless. "Tradition leads to the loss of righteousness": "Legend has it that there are tigers in the mountains and lush vegetation. "Wang's Collation of Salt and Iron Theory: Salt and Iron Theory contains this article, which is thought to be from Spring and Autumn Annals, and should be said by someone close to Spring and Autumn Annals. Han people often quoted the name of this sutra, which was the practice at that time. "Huan Kuan, editor of Salt and Iron Theory, is an expert in Spring and Autumn Annals. (See Han Zheng Hongchuan's praise) The source he pointed out should be very reliable. In other words, what Zheng Chang quoted is definitely not the words in Wen Zi.

"Inch and measure, to the zhangs will be poor, baht and solution, to