Red Chamber Explorations - What Were the Original 30 Continuation Chapters by Cao Xueqin?

Author: Ding Weizhong
Publisher:
Publish Date: 2006-09-01
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The second layer: "The first of all evils is lust, the first of all virtues is loyalty and filial piety."
Jia Yuanchun asks: Why is it that only "Yuanyi" among the women in the inner quarters has a favorable fate, an "unusual" ending, while the other women below her cannot become empresses and all have "ordinary" endings? Zhen Shiyin replies: Because any woman must avoid the "lust" character, but the "affection" character is also something that must not be "contaminated." "All lingering affections" lead to "results that cannot be questioned." The characters "lust" and "affection" are indeed the abyss of all evils! Historically, it has been said that "lust is the first of all evils," but the (continuer) has generalized "lust," viewing "affection" as equally terrible, expanding the scope to include all daughters who talk of love and affection, and even all women who are "reincarnated from the 'Heaven of Affection and the Sea of Suffering' (Taixu Hypnotic Realm)!" As a result, Daiyu, whose "affections are lingering," is the first to suffer: "waking from a terrible nightmare," "starving herself," "losing her true nature," "breaking her foolish affections," enduring all the hardships of the love world. Baoyu's pursuit of Daiyu is also "unnecessarily falling into trouble," belonging to the category of "lustful desires," and he should have gone to "hell" to suffer "endless torment" to atone for his sins in life. Fortunately, they both finally "regretted their affections"—"broke their foolish affections"!
Siqi can only die from the trials of love because this "affection" is something that must not be "contaminated." Who let her "illegally" engage in a relationship with Pan You'an? Xiren's ending seems ordinary by normal standards, but the (continuer) dislikes that she was both involved with Baoyu and later married Jiang Yuhan, a woman married to two men. This violates the principle of "chaste widowhood," and the (continuer) shows her as "reluctant" (not firm) in upholding it. This is not "righteousness" or "chastity," and that is why "Xiren can only be in the vice-catalogue." This is the's (continuer's) new standard and strange reason: feudal chastity! He uses the story of Xi (Lady Xi), who married King Chu Wen, to mock Xiren: "Better die as a chaste widow!"
Miaoyu, as a nun, does not accumulate "good merits," so she does not receive "good results." She even falls into "lovesickness" upon meeting Baoyu, and hearing the "two cats" fighting in spring reminds her of "male and female affairs." When her "base desires" (lustful desires) stir, she becomes "obsessed," and later is robbed by thieves, enduring "humiliation" and being "killed"! The harlot Wu Gui (the turtle's wife, or "Lamp Lady") is naturally only fit to be "drained of her essence" by a monster and die suddenly.
Qin Keqing was a "lover" in life, but after her death, she "saw through worldly affections," "transcended the sea of love," and returned to the "heaven of love" ("heavenly paradise"), thus replacing the Fairy of Dreams and becoming the supervisor of "affection and love debts." She also conveys the's (continuer's) intention, saying, "To let it all out is not true affection; only the unexpressed affection is true affection: suppressing affection is true!"
Tanchun, Baocun, Xiuyan, Li Wen, Li Qi, Xijie, and the fourth sister, despite having happy marriages and "plenty of food and clothing," why are none of them as "unusual" as Yuanyi, who became an empress? Because they all bear the mark of being "reincarnated from the Heaven of Affection and the Sea of Suffering"! Yuanyi is different. She devoted herself to the "sacred" body with both "virtue" and "gentleness" until she was forty-three years old. This, of course, is not "lust" or "affection," but the greatest "loyalty." This achievement seems enough to erase the stain of her reincarnation from the "Heaven of Affection and the Sea of Suffering," so her ending is indeed "unusual"—she becomes an imperial concubine, and even after her death, she blesses her entire family.
Baosha is another virtuous example. She is "frugal, quiet, and desires nothing," without "private desires for affection," and is a "cold person." Even in the first part, her private affection for "Jinyu" has been completely abandoned. She especially praises the "sacred era," never forgetting that "we have benefited from the nation's grace, our ancestors lived in luxury and comfort." She uses "loyalty and filial piety as the heart of a child" and "the nation's grace and ancestral virtue" to advise Baoyu, making him "speechless" and turning him into a "reformed." She is a living example of "loyalty and filial piety." Therefore, she is very "good," has great "fortune," and great "destiny." The (continuer) gives her a son, Jia Gui, to "revive the ancestral fortune," sending her to the "heavens" as the grandmother of the future "Marquis," a "baroness"!
Jia Zheng is the epitome of "loyalty and filial piety": "honest, ancient, frugal, and cautious," upholding "official precepts" and "fulfilling filial piety." "This post was appointed by the emperor," he refuses to "live with mice and cats," loyal and devoted. Therefore, he has a successful career, serving as the provincial examiner, rising to the position of a Ministry of Works official, and being appointed as the granary director of Jiangxi. After his family was confiscated, he was restored and even inherited the hereditary title of "Lord of Rongguo."
Jialan is the model for the younger generation, devoted only to studying the classics, "discussing literature," and pursuing "merits," finding the "old routines of officialdom" very suitable. His "innocent heart" is commendable, and as a result, he passes the provincial examination, becomes an imperial scholar, and eventually a marquis, with the "restoration of the family's fortune" falling upon him.
Zhen Yingjia is wrongfully accused of being too good, and the (continuation) gives him the courtesy name "Youzhong." Since he is a "loyal minister," "Heaven naturally does not abandon him," and he is the first to be "graciously restored to the imperial court."
The loyal servant Bao Yong, regardless of whether his master is Zhen or Jia, remains loyal and brave. He is a loyal servant in both households, earning double the credit. He follows Zhen's master back to the mansion, and his treatment is likely far better than Jiao Da's.
Ping'er and Xiangling are neither lustful nor affectionate. One assists Lian and protects Qiaojie, doing many good deeds; the other suffers countless hardships but still endures, treating Pan Gui kindly. Their loyalty to their masters is undeniable, and they should both be "promoted" to "Madam Pan" and "Madam Lian." Xiangling also gives birth to a son for the Xue family to continue the lineage.
But for some reason, Zhen Shiyin still makes his daughter suffer "a difficult labor to complete the calamity." What a foolish old father! Perhaps the (continuer) suddenly remembers her judgment, and has to force it; or perhaps being an "immortal" is better than being a grandmother? As the saying goes: "Of all virtues, filial piety comes first."
The (continuer) says: This is not enough! "Loyalty" is more important than "filial piety." An "unusual" ending must first see loyalty to the emperor and the master! "Affection" is just as terrible as "lust," both being the first of all evils, something that must not be "contaminated," or the ending will be the same "unquestionable."
The's (continuer's) bald-headed monk says: "All worldly affections are illusions!" Ziyun says: "All human affections are foolish desires." Being "deeply affectionate and righteous," dying for love, or living for love are all futile. Only "ignorant and unaware"—being affectionless—is "pure," so one must change "a heart full of sorrow and heat" into "ice!" (Chapter 113) This means "extinguishing affection!"
P40-P41