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The Seal of the Unity of the Three — Vol. 2 - The Golden Elixir

The Seal of the Unity of the Three — Vol. 2 - The Golden Elixir

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2. Song and Yuan Dynasties 137<br />

—————————————————————————————————————————<br />

3. Juan 34 is attributed to Wei Ao 魏 翱 (zi: Boyang 伯 陽 ; hao: Yunya<br />

zi 雲 牙 子 ). <strong>The</strong> text in this chapter corresponds to <strong>the</strong> entire Jinbi<br />

wu xianglei cantong qi 金 碧 五 相 類 參 同 契 (<strong>The</strong> <strong>Seal</strong> <strong>of</strong> <strong>the</strong> <strong>Unity</strong><br />

<strong>of</strong> <strong>the</strong> <strong>Three</strong> According to <strong>the</strong> Five Categories <strong>of</strong> Gold and Jade;<br />

no. 45). Wei Ao supposedly transmitted <strong>the</strong> text to Yuanyang zi 元<br />

陽 子 , who wrote a commentary (see 34.1a). <strong>The</strong> hao Yunya zi for<br />

Wei Boyang appears to have been used for <strong>the</strong> first time by Yu<br />

Yan. 7 As for Yuanyang zi, it is significant that this was <strong>the</strong> hao <strong>of</strong><br />

Yang Canwei 羊 參 微 (or Sanwei 三 微 ), who is sometimes ascribed<br />

with <strong>the</strong> alchemical paraphrase <strong>of</strong> <strong>the</strong> Cantong qi known as Jinbi<br />

jing 金 碧 經 (Book <strong>of</strong> Gold and Jade) during <strong>the</strong> Tang dynasty, and<br />

later re-entitled Longhu jing 龍 虎 經 (Book <strong>of</strong> <strong>the</strong> Dragon and <strong>the</strong><br />

Tiger; see above, pp. 126 ff.).<br />

BIBLIOGRAPHY: Chen Gu<strong>of</strong>u, “Caoyi Dongxuan zi, Yunya zi, Yuanyang zi.”<br />

— Jin Zhengyao, “Jinbi Wu xianglei Cantong qi Songdai bieben zhi<br />

faxian.” — Meng Naichang, “Cong Xin Jiu Tangshu zhong shiluole de<br />

Wu xianglei.” — Qin Weigang, “Nan Song chuqi Cantong qi wenxian<br />

shitai kaocha”, part 1. — Zeng Chuanhui, Yuandai Cantong xue, pp. 76–<br />

89.<br />

3. ZHU XI<br />

[4] Zhouyi cantong qi kaoyi 周 易 參 同 契 考 異 , 1197.<br />

<strong>The</strong> best-known commentary <strong>of</strong> <strong>the</strong> Cantong qi outside <strong>the</strong> Taoist<br />

tradition was composed by Zhu Xi 朱 熹 (1130–1200, from Anhui).<br />

His Zhouyi cantong qi kaoyi (Investigation <strong>of</strong> Discrepancies in <strong>the</strong><br />

Zhouyi cantong qi) is <strong>the</strong> first <strong>of</strong> several works, written through <strong>the</strong><br />

Qing period, that testify to <strong>the</strong> attention paid by Neo-Confucian<br />

thinkers and scholars to <strong>the</strong> Cantong qi. It is also <strong>the</strong> work that more<br />

than any o<strong>the</strong>r lifted <strong>the</strong> Cantong qi out <strong>of</strong> an exclusive relation to<br />

Taoism.<br />

Zhu Xi’s active interest in <strong>the</strong> Cantong qi arose in <strong>the</strong> last decades<br />

<strong>of</strong> his life. As he also did for <strong>the</strong> Yixue qimeng 易 學 啟 蒙 (Instructing<br />

<strong>the</strong> Young in <strong>the</strong> Studies on <strong>the</strong> Changes; 1186), for <strong>the</strong> composition<br />

<strong>of</strong> <strong>the</strong> Kaoyi Zhu Xi benefited from <strong>the</strong> advice <strong>of</strong> his disciple and<br />

7<br />

Zhouyi cantong qi fahui (CT 1005), 9.15b.<br />

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