The Life of Wei Boyang's Characters

Wei Boyang was born in 151, the first year of Yuan Jia, the Emperor of the Han Dynasty. In the 1th year of Emperor Han Heng's Yan Xi (167), his father Wei Lang (a native of Shangyu in Huiji, one of the "three kings and eight handsome men in the Eastern Han Dynasty") was imprisoned in Shangyu by a party disaster. Wei Langzhi's "Cabbage" may have been written at this time, and Wei Boyang's Confucian skills may have been deeply rooted under the supervision of his father and son. In 169, the second year of Emperor Jianning of the Han Dynasty, Wei Lang was killed because of the party disaster. At that time, people respected him as one of the "eight handsome men", while Wei Boyang came of age. In the fifth year of Emperor Xi of the Han Dynasty (176), Wei Boyang was forced to retreat to the mountain forest for monasticism under high pressure because of the party disaster, at the age of 26. Between the ages of eighteen and twenty-six, Wei Boyang's life was mainly about studying, sorting out his father's manuscript and editing it into a book "Cabbage", which was handed down from generation to generation, and his association with Chunyu Shutong may also be in this period, thus laying the foundation for his later ambition to enter the mountains to cultivate Buddhism. Ceng Yun, a Song Dynasty man, said, "Yunyazi swam in Changbai Mountain, but when he was told by a real person that he was a dragon and a tiger, he wrote a book with eight chapters in ten, saying that there was no circumstantial evidence to prove his trip to Changbai Mountain. However, it is very possible for Wei Boyang to visit famous mountains at the beginning of his monasticism, and it doesn't matter whether it must be Changbai Mountain. Wei Boyang's works include Shentongqi, one volume of Five Phases, and one volume of Wei Boyang Neijing. As for the time to write a book, it should be after more than ten years of monasticism at the earliest. If you decide to write a volume of Shentongqi at the age of forty, then Five Phases will be five to ten years later. (Five-character sentences are Shentongqi and four-character sentences are Wuxianglei, which are detailed in Chapter 3.) As for the volume of Wei Boyang Neijing, the content is not available for examination, so it is difficult to speculate on the time of its completion. At the age of 7, Wei Boyang died in the second year of Wei Cao Pi Huang (AD 221).

Wei Boyang's life story is not seen in the official history. According to Ge Hong's Biography of Immortals, "Wei Boyang was born in a noble family, but he was good at Taoism, refused to be an official, and lived in seclusion to cultivate his nature, so people never knew what he had done." When Shu was in the Five Dynasties, Peng Xiao said in the preface of the book Zhouyi Shentongqi, that Wei Boyang was a native of Shangyu in the Eastern Han Dynasty, and I don't know who he learned from. He "learned a lot of words and learned all kinds of weather", and once wrote Zhouyi Shentongqi, which "secretly showed that Xu was engaged in Qingzhou, and Xu was anonymous and noted it. By the time of the filial piety of Emperor Huan in the later Han Dynasty, Gong Fu had taught Yu Shu Tong in the same county and went to the world. ". This shows that Wei Boyang lived in the Eastern Han Dynasty (147-167 AD), and his disciples were Xu Engaged, Chunyu Shutong (also known as Yi) and others.

Being convinced, refining the inner elixir and burning it into the outer elixir

Wei Boyang cultivated the truth silently, raised his ambition and learned a lot of words, was proficient in latitude and longitude, remained calm and reserved, and only followed the Tao. See the porch crown, like chaff. He received the elixir avenue from Yin Changsheng, and then went into the mountains with three disciples to refine the elixir. Dan Cheng, knowing that some of his disciples were not faithful, gave Dan to the white dog, and the white dog died temporarily. He also took Dan to die temporarily to test his disciples. The only disciple named Yi Yu said, "My teacher is an extraordinary person, and it will be unintentional to die after taking Dan." He also took Dan to die temporarily, and the other two disciples refused to take food and went out of the mountain. After the two of them went, Wei Boyang got up immediately, brought back the dead disciple of Dana and the mouth of the white dog, and went to the fairy together. Because everyone went into the mountains to cut wood, he wrote a book and thanked the two disciples, and they were remorseful.

Wei Boyang lived in the capital of the Eastern Han Dynasty, and it was also a special historical period when Huang Lao Dao changed from the court belief to the folk belief in the Eastern Han Dynasty, from the Han Emperor to the Han Emperor (17-167 AD) and around.

Wei Boyang was born in a noble family, and received orthodox Confucian education since childhood. He naturally accepted Confucian classics suffering from divinatory thoughts. He also accepted Huang Lao's religious views, which spread among the people, and even accepted the idea of immortal alchemy, which spread among the people. Therefore, he did not want to be an official, loved Taoism, and looked for teachers and friends everywhere to ask for advice. It is said that he once traveled to Changbai Mountain, met a real person with profound knowledge, and taught him the secret of alchemy. He got a sneak study of the book "Dragon and Tiger Sutra", which was wonderful.

after Wei Boyang returned to Luoyang, he lived in seclusion in the mountains and cultivated his true nature. After years of training, I have achieved great success. Because of his profound knowledge, all schools of thought know him well, especially for the theories of Da Yi, Huang Lao and Lu Dan. On the basis of inheriting the ancient alchemy of Dragon and Tiger Classic, he practiced it repeatedly and reached the highest level of alchemy at that time.

when Wei Boyang was refining the elixir, he took three disciples. After the alchemy of Great Dan, Wei Boyang saw that two of his disciples were insincere, so he had a plan to test them. He first took out a pill of Dan medicine and fed it to the white dog. After eating it, the white dog immediately fell to the ground and died. The disciples looked at each other, and then focused their eyes on the master Wei Boyang. Wei Boyang looked at them and smiled. He took out a pill of Dan medicine and swallowed it, then fell to the ground and died. Another disciple knew that the master wouldn't lie, so he took one pill and fell to his death. The other two disciples were glad that they didn't take Dan medicine or bury the body of the master's brother, so they rolled up their packages and went down the mountain. After they left, Wei Boyang got up and took out the real Dan medicine again, and gave it to his disciples and the white dog, so they died together.

Wei Boyang and his party drifted along the mountain road. When they met a woodcutter, they asked him to send a message to relatives and friends in their hometown, which spread all over the country for a while. The two disciples who originally ran away later saw this letter from Wei Boyang, but they beat their chests and stamped their feet, which was really regrettable. This is a legend handed down from generation to generation.

What are the raw materials and how are the elixirs refined in Wei Boyang? He didn't keep it a secret, but sincerely told future generations:

The basic procedure of alchemy is to first synthesize eight stones into "six-one mud"; Heat 1/3 mercury and 2/3 lead in iron to make "Xuan Huang"; Songkhla is used as a kettle, coated with 61 mud with a thickness of three points inside and outside, and dried for 1 days, which is called songkhla kettle, with a capacity of eight liters to a bucket. Put the cinnabar into the kettle, seal it with 61 mud, use horse manure and chaff as fuel, burn it for 36 days, and after three major changes, it is refined into "gold liquid returning to Dan". This is the general situation introduced by Wei Boyang in the book Zhouyi Shentongqi.

Wang Yuman, the classic of eternal Dan, is all over the world

When Wei Boyang traveled in Changbai Mountain in his early years, he was awarded the Dragon and Tiger Classic written by the ancients; Between Luoyang, Kyoto, and Mi County, my hometown, I got 6 pieces of fire records, such as Thirty-six Water Laws, Taiqing Golden Liquid Shendan Classic, Huangdi Jiuding Shendan Classic, etc. These Danjing are a collection of ancient alchemy experiences, the crystallization of ancient wisdom in human life science research, and a milestone in the development of natural sciences, especially chemistry and smelting in the Eastern Han Dynasty. After Wei Boyang accepted the alchemy theory of the ancients and people at that time, he began to experiment and cultivate, and after a long and countless times of repeated practice, he gained real experience. In the face of his own alchemical achievements, Wei Boyang produced extremely contradictory thoughts: these achievements are completely made public, and lawless people will use them to deceive the world and steal profits, and they will be condemned by heaven; These experiences are completely secret, which will undoubtedly be lost and will be a lifelong regret. Against conscience. In this way, under the contradictory state of thinking that he wants to write without fully stating it, and he wants to spread it without revealing the secret, he made his research results public with his profound literary accomplishment and exquisite writing expression ability. This is the ancestor of the Danjing, Zhouyi Shentongqi, which is circulated today, and was honored as the "King of the Danjing for All Ages" by later generations.

Wei Boyang's Zhouyi Shentongqi is modeled after the book Yi Wei Shentongqi, which appeared in the Eastern Han Dynasty. "Zhouyi" is the title of the book, "Zhou" refers to the Zhou Dynasty, and "Yi" takes a variety of meanings, indicating the characteristics of Zhouyi. "Shen" is the word "three" in ancient Chinese, "Tong" is the same meaning, and "Qi" is the meaning of "book". "Participating in the same contract" is a classic of three common ways. The three paths are Da Yi, Huang Lao and the fire.

After Wei Boyang wrote The Book of Changes, he secretly taught it to two people, one was Xu Engaged in Qingzhou, and the other was Chunyu Shutong, the mayor of Luoyang. The name of Xu's job is impossible to test, and "engaged" may be the official name. He was the first annotator of Zhouyi Shentongqi, and because he didn't want to be famous and show his surname, his name was also hidden in the annotation book. Chunyu's uncle's first name is Shu Tong, and Shu Tong is his first name. He loves Taoism and is good at divination. When Emperor Huan of the Han Dynasty, he served as the county magistrate of Xuzhou and the mayor of Luoyang during the holidays. Later, he abandoned his official position and retired to cultivate his nature and cultivate his truth. The Book of Changes can share the same contract, which was handed down through the two of them.

Is Wei Boyang Neipian mentioned in Bao Puzi Neipian Yuanlan by Ge Hong in Jin Dynasty a synonym of Zhouyi Shentongqi? I don't know. It was not until the Tang Dynasty that the Book of Changes was recorded and annotated. Peng Xiao in Shu in the Five Dynasties and Zhu Xi in the Southern Song Dynasty all had annotations handed down from generation to generation. Since then, scholars have paid attention to it. However, they are all studied from the perspective of Danxue.

In p>1932, Wu Luqiang, a professor of chemistry at Sun Yat-sen University in Guangzhou, translated the Book of Changes into English, which attracted the attention of the world academic circles. The Encyclopedia of the Soviet Union and the Course of General Chemistry both introduced the book. The third part of the fifth volume of China's History of Science and Technology by Dr. Joseph Needham of the United Kingdom focuses on the scientific content of Zhouyi Shentongqi, which has attracted the attention of foreign academic circles.

Since then, "exporting to domestic market" and "The Book of Changes Can Tong Qi" have attracted wide attention from the scientific, religious, qigong and philosophical circles in Chinese mainland, and "The King of the Immortal Classic" has been spread.