Dàyì xiàngshù gōushēn tú 大易象數鉤深圖
Charts Probing the Depths of the Symbols and Numerologies of the Great Changes by 張理 (attributed)
About the work
A three-juàn chart-corpus on the Yìjīng in the xiàngshù 象數 (symbol-and-number) tradition, organized as a graded sequence of diagrams from the Tàijí tú 太極圖 outward through hexagram-arrangements, the Dàyǎn 大衍 milfoil numerology, the Hétú 河圖 / Luòshū 洛書 cosmograms, and finally chart-by-chart treatment of the sixty-four hexagrams and the Xùguà 序卦 / Záguà 雜卦. The Sìkù editors print the work under the name of Zhāng Lǐ 張理 (zì Zhòngchún 仲純) of Qīngjiāng 清江, a Yuán-period Yìxué numerologist. As the Sìkù notice itself acknowledges, the attribution had already been confused in the bibliographic record (Liú Mù 劉牧 was sometimes named instead, and the Dào zàng 道藏 version had circulated without a clear author); modern scholarship (notably Kalinowski) treats Zhāng Lǐ’s authorship as conventional rather than secure. The same chart-corpus is preserved independently in the Daoist canon as DZ 158 (see KR5a0159).
Tiyao
Respectfully submitted: the Dàyì xiàngshù gōushēn tú in three juàn was composed by Zhāng Lǐ of the Yuán. Lǐ, zì Zhòngchún, was a man of Qīngjiāng; in the Yánvyòu 延祐 period (1314–1320) he held the office of educational intendant for Confucian learning in Fújiàn 福建. The upper juàn opens with the Tàijí tú, which is in fact Master Zhōu’s [Zhōu Dūnyí 周敦頤] diagram. The diagram of the directional positions of the eight trigrams takes its source from the Shuōguà 說卦. There follow charts on “Qián knows the great beginning, Kūn makes and brings things to completion,” “three Heaven, two Earth,” and the fifty-five numbers of the Dàyǎn milfoil scheme; further charts on “looking up to observe and looking down to examine,” on “the firm and yielding rubbing against each other,” and on “the eight trigrams agitating one another” — all traced back to the Hé and Luò diagrams.
The middle juàn carries the two diagrams “the numbers of Heaven and Earth” and “the numbers of the myriad things,” still under the Dàyǎn milfoil scheme; further charts on the numerologies of yuán–huì–yùn–shì 元會運世, on Qián and Kūn as the great father and mother and Fù and Gòu 復姤 as the small father and mother, on the eight trigrams generating the sixty-four hexagrams, and on the eight trigrams transforming into the sixty-four hexagrams. Then come the charts of the inverted-and-paired and of the variable-and-invariable hexagrams. From there onward, charts of the sixty-four hexagrams are distributed across the middle and lower juàn; the Cānwǔ cuòzōng 參伍錯綜, the Xùguà, and the Záguà all have charts of their own. The work in essence carries forward Chén Tuán’s 陳摶 prior-heaven learning — what Master Zhū [Xī] called the “separately transmitted” matter outside the Yì itself.
The book in its early circulation existed in few copies. The version cut to blocks in the Tōngzhì táng jīngjiě 通志堂經解, like that of Liú Mù, was both copied out from the Dào zàng. The various bibliographic catalogs disagree as to its juàn-count: Zhū Mùxué’s 朱睦㮮 Shòujīng tú 授經圖 lists, under Lǐ’s works, Zhōuyì tú 周易圖 in three juàn, Yì xiàngshù gōushēn tú in six juàn, and Yì xiàng túshuō 易象圖說 in six juàn. Jiāo Hóng’s 焦竑 Jīngjí zhì 經籍志 catalog agrees with the Shòujīng tú, but lists the Gōushēn tú in three juàn. Zhū Yízūn’s 朱彞尊 Jīngyì kǎo 經義考 records only the Yì xiàng túshuō in six juàn and not the present book — evidently because he had not seen its actual copy and was relying on transcribed catalog notices, hence the divergent errors.
Bái Yúnjì’s 白雲霽 Dào zàng mùlù 道藏目錄 attributes both the Yì shù gōuyǐn tú 易數鉤隱圖 and the present book to Liú Mù, again because he was working from titles alone and had not collated the difference of authors. We now use the Xú-family edition as the basis to establish this work as three juàn, and have together set forth the source of these discrepancies in detail, in order to relieve future readers of doubt.
Respectfully collated, the twelfth month of the forty-sixth year of Qiánlóng (1781). Editor-in-chief: Jì Yún 紀昀, Lù Xīxióng 陸錫熊, Sūn Shìyì 孫士毅. Chief proofreader: Lù Fèichí 陸費墀.
Abstract
The text is a numerological xiàngshù chart-corpus deeply indebted to the early-Sòng túshū 圖書 (“charts and writings”) tradition, especially Chén Tuán 陳摶, Liú Mù 劉牧, Shào Yōng 邵雍, and Zhōu Dūnyí 周敦頤. The Sìkù editors give a frank methodological notice (translated above) acknowledging that the work’s attribution was already unsettled by the early-Qīng: Bái Yúnjì had assigned it to Liú Mù; Jiāo Hóng and Zhū Mùxué had it under Zhāng Lǐ but with conflicting juàn-counts; Zhū Yízūn omitted it altogether. Modern scholarship reaches similar skeptical conclusions: in the Daoist Canon compendium (Schipper & Verellen 2004), Marc Kalinowski argues that the same chart-corpus, transmitted in the Daoist canon as DZ 158 (KR5a0159), in fact derives from a Sòng-period circle around Yè Zhōngkān 葉仲堪 rather than from Zhāng Lǐ, and that the Shàngqīng tú 上清圖 attribution of DZ 158 to Zhāng Lǐ is fictitious. The dating bracket here therefore deliberately spans the late-Northern-Sòng / early-Southern-Sòng period of the chart-corpus’s likely original compilation through the early Yuán, when Zhāng Lǐ may have edited or supplemented it.
The Sìkù recension establishes the text in three juàn on the basis of a Xú-family edition (徐氏刻本); this is the version preserved in the Wényuān gé 文淵閣 Sìkù quánshū. Zhāng Lǐ’s own Yìxué writings — the Yìxiàng túshuō nèipiān 易象圖說內篇 and wàipiān 外篇 (KR5a0162 and KR5a0163) — survive independently in the Daoist canon under his name and are securely his.
Translations and research
Marc Kalinowski’s notice in Kristofer Schipper and Franciscus Verellen, eds., The Taoist Canon: A Historical Companion to the Daozang (Chicago: University of Chicago Press, 2004), 2:746–747 (on DZ 158, the parallel Daoist-canon text). For the underlying xiàngshù tradition see Michael Lackner et al., eds., Mapping Meanings: The Field of New Learning in Late Qing China, and Joseph Adler’s translations of Zhū Xī’s Yì-related writings. No substantial monograph specifically on the Gōushēn tú located.
Other points of interest
The Sìkù notice itself constitutes one of the more substantial pieces of early-Qīng critical bibliography on the textual history of the Yì chart-tradition; it is worth reading on its own terms as a reception document. The doublet between this WYG entry and KR5a0159 in the Daoist canon is one of the clearest cases in the Kanripo corpus of a single text holding two confessional homes.