去年春间我曾就《辍耕录》中的“扶箕诗”问题写过一篇短文,指出它并非农民军的口号,更没有理由说它是刘福通农民军的口号。其后,叶显恩同志也就这个问题写了文章,由论述摩尼教(明教)徒可以以“魔”自称开始,断言韩山童、刘福通是明教徒,再以明人杨仪写的《金姬传》为据,把“扶箕诗”与明教和张士诚、韩山童农民军联系起来,从而维护了这首诗是农民军口号的论点。如何解释这首诗,本来是个小问题,但因近若干年这首诗用得很广,提得也高,对它的解释便成为元末农民战争史研究中的一个重要问题。而正确地 Last year I had written an essay on the issue of “Fu Kei Poetry” in “Quoting Cultivation Records”, pointing out that it is not the slogan of the Peasant Army, and that there is no reason to say that it is the slogan of the Peasant Army of Liu Futong. Later, Comrade Ye Xiannn also wrote an article on this issue. By discussing that the Manichaeism can claim to start with “magic,” they assert that Hanshan Tong and Liu Futong are lay Christians, and then write “Golden Ji Chuan ”as the basis for linking“ Fubi Poem ”with the Ming Jiao and Zhang Shicheng and Han Shan Tong Peasant Army, so as to safeguard the argument that this poem is the slogan of the peasant army. How to interpret this poem would have been a minor problem. However, due to the fact that this poem has been used widely in recent years, its interpretation has become an important issue in the research on the history of peasant war in Yuan Dynasty. And correctly