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    1. BKS2000 10 Apr 2026
      💬

      〔但評〕咯痰唾以爲人心，仙術則奇；所苦者，强啖之人耳。不知其復活以後，亦嘗撫膺而痛心及此否。

    17. BKS2000 09 Apr 2026
      💬

      〔但評〕彼固愛佳人而甘心就死者，活之何爲？彼愛人之佳人，人亦將愛彼之佳人，彼之佳人且將轉而愛人矣。「人盡夫也，活之何爲？」此仙人警人語也，勿作瘋顛語看。

    35. BKS2000 09 Apr 2026
      💬

      Dan Minglun: Death was about to come, but he did not awake. How clear that priest's advice to him; but when he first heard it, he doubted it; when he rethought about it, he thought it was crazy. Loyal advice is harsh to the ear; it is always this case!

      但明倫：死將臨而不悟，其言何等真切；乃初聞之而疑，轉思之，且以爲妄矣。忠言逆耳，固如是夫！

    52. BKS2000 09 Apr 2026
      *

      Bibliography: Hui Luo, “The Ghost of ‘Liaozhai’: Pu Songling’s Ghostlore and Its History of Reception,” The Ghost of “Liaozhai”: Pu Songling’s Ghostlore and Its History of Reception (dissertation, University of Toronto (Canada), 2009). P.156.

      Werner, Sarah 2019 Studying Early Printed Books, 1450-1800: A Prac,cal Guide. Wiley

      字典

    53. BKS2000 09 Apr 2026
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      Yicong Wang:

      This Annotation refers to the allusions used in the commentary by Feng Zhenluan.

      • 魯男子: Man in the Lu State: First mentioned in The Book of Poetry, telling the story of a man from the Lu State, who had no lust for women, refused to stay with a woman in a night of rainstorm. This term was later commonly used to refer to a man with no lust for women.
      • 北邙 Beimang Mountain: The mountain is the place of plenty for premodern Chinese nobles' tombs; the name of this mountain is commonly used to refer to tombs.
    54. BKS2000 09 Apr 2026
      💬

      Feng Zhenluan: Everyone would see her and call her a beauty, but I would see her as a fiendish ghost. If everyone had my eyes, they would all be man with no lust for women (Man in the Lu State).* My heart is like a dead tree, abstinent like the sage, deity, or Buddha. Otherwise, if the mind is deluded by desires, I will be dust in the grave (under the Beimang Mountain)."

      馮鎮巒: 人見呼佳人，我見如獰鬼，人人如我眼，便是魯男子 。此心即枯木，聖賢仙佛矣，不然心眼迷，北邙 山下土。

    55. BKS2000 09 Apr 2026
      💬

      Dan Minglun: She was clearly a beautiful woman, yet had a bluish-green face and jagged, saw-like teeth, only wearing a coloured-painted human skin? Those in the world who confuse people with gaudiness are actually those people who wear human skin, and paint them with coloured pen every day. Alas, that is so scary!

      但明倫：明明麗人也，而乃翠面鋸齒，徒披采繪之人皮者乎？世之以妖冶惑人者，固日日鋪人皮，執采筆而繪者也。吁！可畏矣！

    56. BKS2000 09 Apr 2026
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      Yicong Wang: Qing Dynasty's Commentators Included in This Edition (1644—1912)

      Dan Minglun 但明倫 (1782－1855)

      He Shouqi 何守奇 (commented around 1816-1823)

      Feng Zhenluan 馮鎮巒 (1760—1830)

      Fang Shuyan 方舒巖 (commented around 1811)

    57. BKS2000 09 Apr 2026
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      Yicong Wang: I suggest emending this translation of "southern courtyard" to "southern courtyard of the household." The translation "southern courtyard" could be confusing in showing the place where Wang’s younger brother lived, as it does not fit enough to show how the whole family was living in one complex, and each smaller family lived in one part of the complex, in premodern China, by the time the author lived.

    58. BKS2000 09 Apr 2026
      *

      Yicong Wang: This edition is only used for the course assignment BKS 2000 at the University of Toronto.

      Editor's Introduction: Introduction of the Timeless Readership Edition The Painted Skin is a chapter from the Strange Tales from a Studio of Leisure, a Chinese anthology of supernatural stories written by Pu Songling (1640-1715), first published in 1680. Luo Hui at the Victoria University of Wellington argued that this particular book is "arguably the most read, studied, translated, staged, and filmed ghost story collection in the world," with a long history of popular reception and adaptation.

      In its long history of adaptation and reception, the main body or story itself is not the only part that intrigues me. It would be noticeable that this text has an abundance of commentary tradition, especially the in-text commentaries written by literati commentators published with certain editions, as a part of the main texts in the 18th and 19th centuries. One could argue that in those editions, what attracted the readers was the minds of both the author and their fellow readers.

      With the help of the web-commenting tool hypothes.is, and the platform GitHub, this edition can reappear the in-text commentary tradition by the 18th and 19th century commentators, while I enable the contemporary readers to add their commentaries by highlighting the text-cloud buttons. Both commentaries and editors’ notes are displayed only if the readers click the button, so it would be the readers’ choice to let them appear or not.

      For the in-text commentary tradition of this book, when going over editions over hundreds of years, a diverse type of in-text commentary could be found, the most common ones included in the Strange Tales from a Studio of Leisure are: Zhu: philology Notes, Jiao: textual variations, and ping: commentaries on texts/ contents. This edition will include the Ping, which was the commentary on the texts.

      In the process of researching 18th and 19th-century commentaries, it would be noticeable that the four commentators that I have included in this edition are commonly perceived as the "most well-known" ones, and have been included in both earlier and contemporary editions. However, other commentaries, either existing only in manuscripts or not massively produced, are relatively less represented. In my editing process, I kept the argument of Sarah Werner in mind. "We work with what we have, but we can try to remember there’s a lot we don’t have." It would always be worth remembering that these commentaries could not represent the complete and comprehensive commentary tradition of the 18th and 19th-century.

      As there would be an accumulation of commentaries as time goes by, the ongoing resonances and conversations would have the potential to demonstrate the continuity of a relatively more timeless reader’s community over hundreds of years.

    59. BKS2000 09 Apr 2026
      💬

      Feng Zhenluan： The heart after that will not be the heart before; the previous heart desired for sexual lust, what will the new heart desire? I would like to ask.

      馮鎮巒：此後之心非向日之心也，向日之心好色，此後之心何好，吾欲問之。

    60. BKS2000 09 Apr 2026
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      Yicong Wang: This edition of the text is from the Jain Publishing Company’s edition, edited and translated by Sidney L. Sondergard.

      This edition also includes the Qing Dynasty's Commentaries (1644—1912), from editions edited by Ren Duxing.

      The digital reading platform edition is edited, and the historical comments are translated by Yicong Wang.

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  3. v0-painted-skin.vercel.app v0-painted-skin.vercel.app
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    2. BKS2000 09 Apr 2026
      💬

      Dan Minglun: She was clearly a beautiful woman, yet had a bluish-green face and jagged, saw-like teeth, only wearing a coloured-painted human skin? Those in the world who confuse people with gaudiness are actually those people who wear human skin, and paint them with coloured pen every day. Alas, that is so scary!

      但明倫：明明麗人也，而乃翠面鋸齒，徒披采繪之人皮者乎？世之以妖冶惑人者，固日日鋪人皮，執采筆而繪者也。吁！可畏矣！

    3. BKS2000 09 Apr 2026
      💬

      Feng Zhenluan: Everyone would see her and call her a beauty, but I would see her as a fiendish ghost. If everyone had my eyes, they would all be man with no amorous feelings. My heart is like a dead tree, abstinent like the sage, deity, or Buddha. Otherwise, if the mind is deluded by desires, I will be dust in the grave.

      馮鎮巒: 人見呼佳人，我見如獰鬼，人人如我眼，便是魯男子。此心即枯木，聖賢仙佛矣，不然心眼迷，北邙山下土。

    4. BKS2000 09 Apr 2026
      💬

      Dan Minglun: Even if she were really an escapee, how could he just be greedy and keep her hidden? It was actually inviting the ghost into his house, his wife advised him, yet he would not listen; the Daoist priest warned him, yet he would not awaken. How deeply seductive beauty can be!

      但明倫：即令真是在亡之人，又豈可貪而匿之？明明引鬼入宅，妻勸之而不從，道士言之而不悟，色之迷人甚矣哉！

    5. BKS2000 09 Apr 2026
      💬

      Dan Minglun: Death was about to come, but he did not awake. How clear that priest's advice to him; but when he first heard it, he doubted it; when he rethought about it, he thought it was crazy. Loyal advice is harsh to the ear; it is always this case!

      但明倫：死將臨而不悟，其言何等真切；乃初聞之而疑，轉思之，且以爲妄矣。忠言逆耳，固如是夫！

    52. BKS2000 09 Apr 2026
      *

      Yicong Wang: This edition of the text is from the Jain Publishing Company’s edition, edited and translated by Sidney L. Sondergard.

      This edition also includes the Qing Dynasty's Commentaries (1644—1912), from editions edited by Ren Duxing.

      The digital reading platform edition is edited, and the historical comments are translated by Yicong Wang.

    53. BKS2000 09 Apr 2026
      *

      Yicong Wang: Qing Dynasty's Commentators (1644—1912)

      Dan Minglun 但明倫 (1782－1855)

      He Shouqi 何守奇 (commented around 1816-1823)

      Feng Zhenluan 馮鎮巒 (1760—1830)

      Fang Shuyan 方舒巖 (commented around 1811)

    60. BKS2000 09 Apr 2026
      💬

      〔何評〕魅挑生之言甚工。使非有以自持，無不入其彀中矣。然魅之爲魅可畏，非魅之魅仍可畏，是故君子慎之。道士以蠅拂授王生，終不能救王生之死，是道士不濟。瘋者以咯痰啖生妻，乃竟能致王生之生，彼瘋者何人？

    61. BKS2000 09 Apr 2026
      💬

      〔方評〕皮曷云畫？冶容也。畫曷云皮？臭囊也。乃世見容忘臭如王生者，以爲眉若遠山，眼如秋水，云鬢桃腮，櫻唇犀齒，與夫鷄頭乳、楊柳腰、金蓮步、芙蓉脂肉，聚天下之怡情悦目者悉備於此。一旦抱裯獨走，遂逃獅吼之憂；携手同歸，我慰蝶隨之慕，有不待玉體横陳，而魂已消于阿堵矣。蠅拂懸，寢門折，獰鬼口張，心亡肚裂。嗚呼！斬獰鬼首者獰鬼也，非道士也。掬王生心者王生也，非獰鬼也。設獰鬼能不害人，則可以免乎木劍；王生能不漁色，又何至使其妻遭夫亡之慘，復拒食唾之羞？由是觀之，較視玉容爲臭皮囊更爲毛髮悚然。其如狂且之不悟何。

    66. BKS2000 09 Apr 2026
      💬

      〔但評〕咯痰唾以爲人心，仙術則奇；所苦者，强啖之人耳。不知其復活以後，亦嘗撫膺而痛心及此否。

    69. BKS2000 09 Apr 2026
      💬

      Dan Minglun: 彼在亡之人，固已登子之牀矣。不爲裂肚掬心，何以與子寢合乎？然此其共見者耳；更有甚於裂肚掬心而無形跡可窺者，父母、妻子、兄弟、朋友、皆不得知，何處求人而活之哉？

    72. BKS2000 09 Apr 2026
      💬

      〔但評〕彼固愛佳人而甘心就死者，活之何爲？彼愛人之佳人，人亦將愛彼之佳人，彼之佳人且將轉而愛人矣。「人盡夫也，活之何爲？」此仙人警人語也，勿作瘋顛語看。

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    2. BKS2000 02 Apr 2026
      💬

      Dan Minglun: Even if she were really an escapee, how could he just be greedy and keep her hidden? It was actually inviting the ghost into his house, his wife advised him, yet he would not listen; the Daoist priest warned him, yet he would not awaken. How deeply seductive beauty can be!

      但明倫：即令真是在亡之人，又豈可貪而匿之？明明引鬼入宅，妻勸之而不從，道士言之而不悟，色之迷人甚矣哉！

    3. BKS2000 02 Apr 2026
      💬

      Dan Minglun: 彼在亡之人，固已登子之牀矣。不爲裂肚掬心，何以與子寢合乎？然此其共見者耳；更有甚於裂肚掬心而無形跡可窺者，父母、妻子、兄弟、朋友、皆不得知，何處求人而活之哉？

    6. BKS2000 02 Apr 2026
      💬

      〔方評〕皮曷云畫？冶容也。畫曷云皮？臭囊也。乃世見容忘臭如王生者，以爲眉若遠山，眼如秋水，云鬢桃腮，櫻唇犀齒，與夫鷄頭乳、楊柳腰、金蓮步、芙蓉脂肉，聚天下之怡情悦目者悉備於此。一旦抱裯獨走，遂逃獅吼之憂；携手同歸，我慰蝶隨之慕，有不待玉體横陳，而魂已消于阿堵矣。蠅拂懸，寢門折，獰鬼口張，心亡肚裂。嗚呼！斬獰鬼首者獰鬼也，非道士也。掬王生心者王生也，非獰鬼也。設獰鬼能不害人，則可以免乎木劍；王生能不漁色，又何至使其妻遭夫亡之慘，復拒食唾之羞？由是觀之，較視玉容爲臭皮囊更爲毛髮悚然。其如狂且之不悟何。

    7. BKS2000 02 Apr 2026
      💬

      〔何評〕魅挑生之言甚工。使非有以自持，無不入其彀中矣。然魅之爲魅可畏，非魅之魅仍可畏，是故君子慎之。道士以蠅拂授王生，終不能救王生之死，是道士不濟。瘋者以咯痰啖生妻，乃竟能致王生之生，彼瘋者何人？

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