Léi Sīqí 雷思齊 (1230–1301 per Kanripo catalog; CBDB id 49314 records no dates), zì Qíxián 齊賢, hào Kōngshān xiānshēng 空山先生, of Línchuān 臨川 (modern Línchuān, Jiāngxī). A Sòng-loyalist Daoist and Yì-scholar at the SòngYuán transition.
After the Línān fall (1276), Léi Sīqí “abandoned the Confucian robe and became a Daoist priest” (per the Sìkù tiyao on KR1a0067); resided at Wūshí Temple 烏石觀; later moved to Guǎngxìn 廣信 where he died. Funerary inscription by Yuán Jué 袁桷.
Disciples of Léi Sīqí include Wú Quánjié 吳全節 (whose 1332 preface to the Sìkù base of KR1a0067 is preserved); friend-relations with Zēng Zǐliáng 曾子良 (former Chúnān lìng) and Wú Chéng 吳澄 (Hànlín xuéshì of the Yuán). Preface to his works also by Zhāng Zōngyǎn 張宗演 (the 36th Sìtiānshī / hereditary Heavenly Master, dated Zhìyuán bǐngchén / 1316).
Within the Kanripo corpus he is the author of:
- KR1a0067 Yì tú tōng biàn 易圖通變 (5 juan; auto-preface dated Dàdé gēngzǐ / 1300) — preserved in the Sìkù Yì lèi; argues a Hétú numerology where tiānyī = Kǎn, dìèr = Kūn, tiānsān = Zhèn, dìsì = Xùn, tiānqī = Duì, dìliù = Qián, tiānjiǔ = Lí, dìbā = Gèn, with 50 as xū shù (empty number). The Yì shì tōng biàn 易筮通變 (3 juan; 5 chapters: bǔshì, lì guà, jiǔliù, yǎn shù, mìng shī) is treated together with the Yì tú tōng biàn in the Sìkù base.
- KR5d0031 Yì shì tōng biàn 易筮通變 (3 juan, in the Dàozàng, Tàixuán section Ruò character)
- KR5d0034 Yì tú tōng biàn 易圖通變 (5 juan, in the Dàozàng)
- KR5d0032 (preface)
The Dàozàng and Sìkù preservations are parallel — the Yì tú tōng biàn and Yì shì tōng biàn appear in both. Bái Yúnjì 白雲霽’s Dàozàng mùlù records the works in the Tàixuán section.
Other works listed by Jiē Xīsī 揭傒斯 (his disciple, 1332 preface) and Wú Quánjié (1332 preface): Lǎozǐ běn yì 老子本義, Zhuāngzǐ zhǐ yì 莊子旨義, Hé Táo shī 和陶詩 (3 juan), and a wén jí 文集 in 20 juan — none survive in independent transmission.
His scholarly orientation combines Daoist Túshū numerology with Yì-text exegesis. The Sìkù editors note: “the Túshū study actually originated from the Daoist [tradition], and Sīqí himself, being a Daoist priest, expounded-and-extended it to attach to the Yì — this also has reason.” The xiàngshù-cosmological dimension of his work made him an important figure in late Yuán Yì-and-Daoist synthesis literature.
His Hétú numerology — assigning Kǎn to tiānyī (north, water), Lí to tiānjiǔ (south, fire), etc., per the Hòutiān trigram-positions of the Shuō guà — represents a methodologically distinctive position within the LiúMù → CàiYuándìng HétúLuòshū tradition. The Sìkù tiyao qualifies: “although his exposition differs from the previous ru’s, examining it against the Shuō guà’s out-of-Zhèn, equal-to-Xùn meaning [the Hòutiān trigram-rotation], also rather mutually-corresponds. As Lín Zhì’s Yì bì zhuàn (KR1a0045) preface said: ‘the Yì-Way’s transformation is inexhaustible; obtaining one corner all suffices to make exposition.‘”