Wei Boyang's detailed data collection

Wei Boyang (about 15 1 ~ 22 1) was born in Shangyu (now Shangyu District, Shaoxing City, Zhejiang Province). Huang He, a famous alchemist in the Eastern Han Dynasty.

Born in a noble family, hereditary, but good-natured, he refused to be an official and lived in seclusion, which was unknown to people at that time. He once led three disciples, Zhou Xie and Yu, into Fengmingdong, Shangyu and Laoshan for alchemy. When Emperor Huan was in power, he spread his skills to Chunyu Shutong in the same county.

There are two schools of Taoism in later generations: Fuyong and Dante, and Wei Boyang is the theoretical founder of Dante School. His book "Tong Canqi of Zhouyi", consisting of five chapters and three volumes, is the earliest existing work that systematically expounds the theory of alchemy. The idea of this book comes from Huang Lao and Zhouyi. It refers to ancient alchemy and ancient alchemy books, and discusses the significance of making Dan under the guise of elephants. Because of "The Symbol of Fear of Revealing the Secret", the author has written many vague words and metaphors, which are old and difficult to understand and elusive. Zhouyi Shentongqi was regarded as the "king of immortal classics" by later generations, which laid the theoretical foundation of Taoist Dante's theory and also occupied an important position in the history of science and technology in the world. This book has been mentioned in textbooks and encyclopedias of the United States, Britain, the former Soviet Union and other countries, and has been translated. Joseph Needham, a British scholar, even called it "the first book in this field in the world" in the history of science and technology in China.

Basic introduction Real name: Wei Boyang alias: Yunyazi Time: Eastern Han nationality: birthplace of Han people: Shangyu (present-day Zhejiang) in Huiji Date of birth: 15 1 year of death: 22 1 year Major works: Zhouyi Qi Major achievements: The belief of alchemists who left the earliest works: Huang. Old-fashioned ancestral home: First, it is the life of the people of Qiang (now Mi County, Henan Province), which is recorded in literature and honored with political achievements and personal works. Wei Boyang was born in the first year of Yuanjia, Emperor Wu of the Han Dynasty, that is, 15 1 year. In the 10th year of Emperor Yan Xi of the Han Dynasty (167), his father Lang Wei (a native of Shangyu in Huiji, one of the "three kings and eight handsome men" in the Eastern Han Dynasty) was imprisoned in Shangyu because of the party disaster. Wei Langzhi's "Cabbage" may have been written at this time, and Wei Boyang's Confucian skills may have been deeply rooted in the hearts of the people under the supervision of his father and son. In the second year of Jianning (169), Lang Wei was killed because of the party disaster. At that time, people regarded him as one of the "eight handsome men", and Wei Boyang came of age. In the fifth year of Emperor Xi of the Han Dynasty (176), Wei Boyang was forced to live in seclusion to build a temple in the deep mountains because of the party disaster, at the age of 26. Between the ages of eighteen and twenty-six, Wei Boyang's life was mainly reading, sorting out his father's manuscripts and editing them into a book "Cabbage", which was handed down from generation to generation, and his association with Chunyu Shu Tong may also be in this period, thus laying the foundation for his later ambition of practicing Buddhism in the mountains. Ceng Yun, a figure in the Song Dynasty, said: "Yun Yazi traveled to Changbai Mountain, but he was told by real people that he was a dragon and tiger, and wrote a book with eight chapters, 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 when he became a monk. It doesn't matter if he must be Changbai Mountain. Wei Boyang's works include "Divine Power Device", "Five Phases and One Volume" and "Wei Boyang Neijing". As for the time to write a book, it should be more than ten years after becoming a monk at the earliest. If you decide to write a volume of magical power at the age of forty, then the fifth issue is five to ten years later. (Five-character sentences are magical devices, and four-character sentences are similar. See Chapter 3 for details. ) As for the volume of Wei Boyang's Neijing, there is no textual research on its contents, so it is difficult to speculate on its completion time. Wei Boyang died at the age of 70 in Pihuang, Cao Wei (AD 22 1). His deeds are similar to those of Sidabagh in India. Wei Boyang's life story has not been seen in 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, so people never knew what he had done. "Shu five dynasties, said in the preface of Zhouyi Shentongqi, Wei Boyang Shangyu people in the Eastern Han Dynasty, I don't know who to learn from. He "learned a lot of words, learned all kinds of meteorology", and once wrote "Zhou Yi Can Tong Qi", "implicitly promised to engage in Qingzhou, and promised to be anonymous. By the time Emperor Huan of the Han Dynasty filial piety, Gongfu had been teaching children in the same county and going to the world. ".It can be seen that Wei Boyang lived in the Eastern Han Dynasty (A.D. 147- 167), and his disciples were Xu betrothed, Shu Tong (also known as Zhu) and others. Wei Boyang's life story has not been seen in 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, so people never knew what he had done. "Shu five dynasties, said in the preface to the Zhouyi Shentongqi, Wei Boyang Shangyu people in the Eastern Han Dynasty, I don't know who to learn from. He "learned a lot of words and poems, and he used his book Zhouyi Shentongqi to explain that Qingzhou Xu was engaged in it, but Xu was anonymous and noted. By the time Emperor Huan of the Han Dynasty filial piety, Gongfu had been teaching children in the same county and going to the world. ".It can be seen that Wei Boyang lived in the Eastern Han Dynasty (A.D. 147- 167), and his disciples were Xu betrothed, Shu Tong (also known as Zhu) and others. Regarding Wei Boyang's writings, Ge Hong said in Biography of Immortals: "Bo Yang wrote Five Phases, each with two volumes. "However, only 1 volume of Wei Boyang's Neijing was recorded in Bao Puzi's Inner Chapter. The Book of the Old Tang Dynasty, compiled in the last two years of Jin Dynasty (AD 945), recorded two volumes of Zhouyi Shentongqi and Zhouyi Wuxianglei 1 volume written by Wei Boyang. Xiao Peng said in the Book of Changes that Wei Boyang wrote three articles about the magical powers, "copied one to fill the vacancy and took off one". Today, there is only one Book of Changes, and the number of volumes depends on the version, either three volumes, two volumes or three volumes. Wei Boyang alchemy is the primitive form of chemical chemistry. China alchemy began in the Spring and Autumn Period and the Warring States Period. With the support of feudal emperors and dignitaries, alchemy in Han Dynasty made great progress, which laid the foundation for the development of alchemy in later generations, both in practice and in theory. Wei Boyang's "The Book of Changes Can Tong Qi" is the earliest theoretical work in the history of alchemy in the world, and alchemists of all dynasties attached great importance to this book, calling it "the king of alchemy through the ages". Liang Xingyang, the Taoist priest, persuaded himself to refine the inner elixir and burn it into the outer elixir by referring to the fairy tales and the five phases of Zhouyi. Wei Boyang cultivated truth and concealed reality, raised his ambition, learned from others, mastered latitude and longitude, remained calm, kept his element, but obeyed the Tao. See the porch crown, like chaff. He got the elixir avenue from Yin Changsheng, and then took three disciples into the mountains to make an alchemy. Knowing that some disciples were disloyal, Dan Cheng 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 Yu Yi said, "My teacher is an extraordinary person, who will die unintentionally after taking Dan." He also died temporarily with Dan, and the other two disciples went out of the mountain without eating. After they went, Wei Boyang got up immediately, brought back Dana's dead disciple and the mouth of the white dog, and went to see the fairy together. Because everyone went into the mountains to chop wood, he wrote a book, thanked his two disciples and regretted it. Wei Boyang lived in the capital of the Eastern Han Dynasty, which was also a special historical period when Huang changed from court belief to folk belief, from Han 'an Emperor to Han Huan Emperor (A.D. 107- 167) and around. Wei Boyang was born in a noble family and received orthodox Confucian education since childhood. He naturally accepted the Confucian classics that suffered from prophetic theology. 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. So he doesn't want to be an official, loves Taoism, and asks teachers and friends for advice everywhere. 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 secretly studied the book "Dragon and Tiger Classic", which was wonderful. After Wei Boyang and his disciple Wei Boyang returned to Luoyang, they lived in seclusion in the mountains and cultivated their true nature. After years of training, I have achieved great success. Because of his profound knowledge, all kinds of schools know him, especially on the theory of the righteous, Huang Lao and Lu Dan. On the basis of inheriting the ancient alchemy of Dragon and Tiger Classic, he practiced repeatedly and reached the highest level of alchemy at that time. Wei Boyang took three apprentices when he was an alchemist. After the alchemy of Great Dan, Wei Boyang saw that the two 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 on Master Wei Boyang. Wei Boyang looked at them and smiled. He took out a pill and swallowed it, then fell to the ground and died. Another disciple knew that Master could not lie, so he took a medicine and fell to his death. The other two disciples were glad that they didn't take Dan medicine or bury Master's brother's body, so they rolled up their packages and went down the mountain. After they left, Wei Boyang got up and took out the true elixir, gave it to his apprentice and white dog, and died together. Wei Boyang and his party drifted along the mountain road. They met a woodcutter and asked him to send a message to relatives and friends in his hometown, which spread all over the country for a while. It's a pity that the two disciples who had escaped later saw this letter from Wei Boyang, but they beat their chests and feet. This is a legend handed down from generation to generation. What are the raw materials of Wei Boyang's pills and how are they made? He didn't keep it secret, but told future generations sincerely: the basic procedure of alchemy is to synthesize eight stones into "June 1 mud" first; Heating 1/3 mercury and 2/3 lead in an iron to make Huang Xuan; As a kettle, Songkhla is coated with 6 1 mud with a thickness of three points inside and outside, and dried for 10 days, which is called Songkhla kettle, with a capacity of eight liters to one barrel. Put cinnabar in a pot, seal it with 6 1 mud, burn it for 36 days with horse manure and chaff as fuel, and refine it into "gold liquid returning to Dan" after three major changes. This is the general situation introduced by Wei Boyang in the book Zhouyi Shentongqi. Wang Yuman, the classic of eternal Dan, got the Dragon and Tiger Classic written by the ancients when Wei Boyang visited Changbai Mountain in his early years. Between Luoyang, Kyoto and my hometown of Mi County, I got 600 records of fires, such as Thirty-six Water Laws, Shendan Classic of Taiqing Golden Liquid, Shendan Classic of Huangdi Jiuding, etc. These single crystals are the collection of ancient alchemy experience, the crystallization of ancient human life science research wisdom, and a milestone in the development of natural sciences in the Eastern Han Dynasty, especially chemistry and smelting. After accepting the alchemy theory of the ancients and people at that time, Wei Boyang began to practice in experiments, and gained real experience after numerous long and repeated practices. In the face of his own gold-smelting achievements, Wei Boyang had an extremely contradictory idea: these achievements were completely made public, and lawless people would use them to deceive the world and steal profits, and they would be condemned by heaven; These experiences are completely confidential and will undoubtedly be lost, which will be a lifelong regret. Against one's conscience In this way, in the state of contradictory thinking, he wants to write without telling the whole story, but also wants to spread it without revealing it. With his profound literary accomplishment and exquisite writing expression ability, he made his research results public. This is the ancestor of the single crystal "Zhouyi Shentongqi" which has been handed down to this day, and is honored as "the king of single crystals in past dynasties" by later generations. Wei Boyang and his disciple Wei Boyang's Zhouyi Shentongqi was modeled after the Book of Changes Shentongqi, which appeared in the Eastern Han Dynasty. Zhouyi is the title of the book, Zhou refers to the Zhou Dynasty, and Yi takes many meanings, which shows the characteristics of Zhouyi. "Shen" is the word "three" in ancient Chinese, "Tong" has the same meaning, and "Qi" means "book". "Participating in the same contract" is a classic among three common ways. The three paths are righteousness, Huang Lao and fire. After Wei Boyang wrote it, he secretly taught two people, one was Xu, who was engaged in Qingzhou, and the other was Chunyu Shutong, the mayor of Luoyang. There is no textual research on Xu's job name, and "engagement" may be the official name. He was the first annotator of Zhouyi Shentongqi, and his name was hidden in the annotation book because he didn't want to be named. Chunyu's uncle is called Shu Tong, and Shu Tong is his name. He loves Taoism and is good at divination. During the reign of Emperor Huan of the Han Dynasty, he served as the magistrate of Xuzhou County and the mayor of Luoyang on holidays. Later, he abandoned his official position, retired, and cultivated his nature and philosophy. I ching can share the same contract, which was handed down through the two of them. Is the inner chapter of Wei Boyang mentioned by Ge Hong in Bao Pu Zi Yuan Lan a synonym of Zhou Yi Can Tong Qi? I don't know. It was not until the Tang Dynasty that the Book of Changes was recorded and annotated. Zhu in Shu in the Five Dynasties and Zhu in the Southern Song Dynasty all have notes handed down from generation to generation. Since then, scholars have begun to pay attention to it. But they are all studied from the perspective of Dan Xue. 1932, Wu, a professor of chemistry at Sun Yat-sen University in Guangzhou, translated The Book of Changes into English, which attracted worldwide academic attention. The book was introduced in the Soviet Encyclopedia and the general chemistry course. 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, "export for domestic sale" and "Yijing childlike innocence" have aroused widespread concern in Chinese mainland's scientific, religious, qigong and philosophical circles, and "the king of single crystals throughout the ages" has spread. According to documents, Wei Boyang was an alchemist in the Eastern Han Dynasty, and his date of birth and death is unknown. According to Song Zengyao's Tao Shu, his real name is Ao, his real name is Bo Yang, and his name is Yunyazi. People from Shangyu (now Zhejiang) in Huiji. Life story, no official history. Jin's Biography of Immortals contains Wei Boyang's practice in the mountains and taking Dan as a fairy. Legend of the Immortals says: Wei Boyang is from Wu. The son of a noble family, good at Taoism, refused to be an official, lived in seclusion and cultivated his nature, and people did not know where he was going. It's called governing the people and strengthening the body. ..... Bai Yang wrote "Avatar Qi" and "Five Phases", each two volumes, in fact, under the guise of elephants, on the meaning of Dan, while Confucianism did not understand immortals, so it paid more attention to Yin and Yang, which was extremely lost. Therefore, Wei Boyang is an alchemist with noble Taoism, good at Taoism and good at keeping in good health. He has written alchemical works such as Divine Power and No Thunder. However, in his native place, Ge Hong said that he was from Wu, and Xiao Peng of Shu after five dynasties said that he was from Shangyu in Huiji. Xiao Peng said: The real person in Wei Boyang is also from Shangyu, Huiji. Hereditary, only public and not official. Cultivate truth and tranquility, cultivate ambition and nothingness, enrich words and phrases and connect all latitudes. I am cold and obedient, and every time I look at my porch, I look like chaff. I don't know whose surname the teacher gave me, but I got the classic of China ancient dragon and tiger, which is a wonderful purport. It's about Zhouyi, and I wrote three articles about magical powers. ..... Wei Boyang secret qingzhou xu, xu is anonymous note. By the time Emperor Xiao Huan was in the later Han Dynasty, his father had taught him how to communicate with Uncle Chunyu in the same county. (1) Xiao Peng not only said that Wei Boyang was from Shangyu, but also talked about the origin of Wei Boyang's "participation in the contract" and the teacher's life. However, Xiao Peng's view is different from that of Taoist Tao Hongjing in the Southern Dynasties. Tao Hongjing recorded in Volume 12 of True Letters Patent that there was a standard handle in the imperial court. After a while, law enforcer Lang Chunyu said that Yi Qi said that when he was in the reign of the emperor, Shangyu was a pure uncle and trained in Qingzhou Xu. It can be seen from Tao Hongjing's quotation of the Avatar and Xiao Peng's exposition of Wei Boyang's apprenticeship that the spread of the Avatar is related to the Spring Rain Book Tong. Chun Yu's uncle knows him very well, which is recorded in the history books. He was born and raised by Emperor Huan, and was once the magistrate of Xuzhou, and later promoted to the magistrate of Luoyang. Therefore, it can be inferred that Tong Can Qi was written no later than Emperor Huan of Han Dynasty. From the communication between Chunyu's uncle Wei Boyang and Emperor Huan, we know that Wei Boyang should belong to Han and Emperor Huan. About Wei Boyang's life story and activities, in addition to the above mentioned, only Ge Hong's Biography of Immortals is recorded. According to fairy tales, Wei Boyang once took three disciples into the mountains to make an alchemy. Knowing that the two disciples were insincere, he designed to test them. On the day when the elixir was made, he tested them and said that although the elixir was very successful, we should try it. Give it to the dog first. If a dog can fly, people can take it away. When a dog dies, people can't take it away. After that, he threw a poison pill at the dog, and the dog died immediately. Wei Boyang turned to his apprentice and said, I'm afraid this Dan can't be refined. If you feed it to dogs, they will die. I'm afraid people will eat it like dogs. What should I do? Disciple asked him, Master, do you eat? Wei Boyang replied, I just want to live forever, but I can't cultivate immortality today. How dare I go back? There is no difference between life and death. I'll take it. Say that finish casual clothes Dan is dead. Disciple, look at me I look at you. I said: I came out to make an elixir and lived forever. I ate the elixir and died immediately. I don't know what to do. One of my disciples said: Master is not mortal. He died after eating the elixir, which must be very meaningful. So he died with Dan. When the other two disciples saw this scene, they discussed with each other and said: The purpose of alchemy is to seek longevity, and now they have eaten the elixir and died. What's the use of an alchemist? It's better not to accept the elixir and live for decades when they go back. So they decided not to, and they went out together to buy coffins for the dead Wei Boyang and another disciple. But as soon as they walked away, Wei Boyang came back to life, and then he saved Yu's apprentice and Bai Gou with the elixir of life. So, Wei Boyang left a letter and left with his apprentice and White Dog. The other two disciples regretted it after reading the letter. Wei Boyang's achievements and honors include "Magic Spirit" and "Similar Five Elements". It seems to explain Zhouyi, but in fact, under the guise of elephants, the theory is regarded as the meaning of Dan. "Avatar gas" focuses on internal refining, saying that Xiudan is a fellow of heaven and earth, so it is easy to talk about it. Later, he was regarded as the ancestor of Taoist ternary alchemy and the "king of alchemy through the ages". Wei Boyang was a scholar of Huang, so this book is also an alchemy by fire, summarizing some chemical knowledge of alchemy before the Eastern Han Dynasty. Although the content is not much, it is the earliest alchemy document in the world. It was translated into English and published in Isis, a cultural history magazine published by 1932. Wei Boyang is also recognized as one of the earliest alchemists with works in the world. The personal work "Zhouyi Shentongqi" is about 6000 words, which is basically written in four-character and five-character rhymes, with a small amount of irregular prose and Li Sao style. The book Yun Gu Ya Difficult to Understand uses a lot of argots, so there are many annotations in the past dynasties. Since the Tang and Song Dynasties, only orthodox Taoist collections have been included in 1 1 notes. "The magical device" is an alchemical work that combines Zhouyi theory, Taoist philosophy and alchemy. Famous annotation experts in past dynasties have different understandings of its basic content. Some people think that Wei Boyang is talking about the external alchemy of burning elixir for elixir, while others think that Wei Boyang advocates reconciling Yin and Yang, and talks about the internal cultivation of vitality, which is the so-called internal alchemy in later generations. Some people think that in Tong Canqi, there are both external Dan theory and internal Dan theory. Today, Wang Ming believes that "the central theory of supernatural powers is only to cultivate the elixir", and denouncing the inner elixir, room, clothes, day and night exercises and worship of ghosts and gods is futile heresy. This is desirable. The most detailed part described in the Book of Changes, which is also the core content of the book, is refining "returning Dan". The original records show that * * * is divided into three changes. The first change is to put 15 parts of metallic lead around the reactor, add 6 parts of mercury, and then heat it with charcoal fire to generate lead amalgam. Wei Boyang believed that "fire" also participated in the reaction and was a reactant. Therefore, he said, it is necessary to use the charcoal fire of 6 parts of charcoal to heat slightly, and lead, mercury and charcoal fire can contain each other, so as to change and generate lead amalgam. The second change is that with the increase of firepower, mercury gradually evaporates and lead is oxidized into lead monoxide and lead tetroxide. When the reaction is completed, Huang Dan, namely yellow bud (Pb3O4), is mainly formed. The third change is to mix Huang Dan, the product of the second change, with 9 parts of mercury, mash it, grind it evenly, then put this mixed medicine into plumbum preparatium, seal it to ensure that it does not crack and deflate, and then heat it. Slow fire first, then fierce fire, day and night observation, pay attention to adjust the temperature, after the reaction, the red product "Huandan" was obtained at the upper part of Dante. This "Hui Dan" is mercury oxide. Explained by modern chemical knowledge, the refining method of Wei Boyang's "Huandan" is as follows: Wei Boyang statue 3Pb+2O2 = Pb3O4 (yellow bud) 2Pb3O4 = 6PbO+O2↑ (downward Dante) (reversible reaction) 2Hg+O2 = 2HgO (downward Dante) (reversible reaction) Wei Boyang also said in Zhouyi Shentongqi: ... "Yellow bud" is red lead, and "prostitute on the river" is mercury. This sentence means that mercury is volatile, and lead can react with mercury at high temperature to produce less volatile mercury oxide, so mercury is "subdued" by lead. Wei Boyang used an inappropriate analogy to explain why taking the bait and then the elixir can make people live forever. He thinks that since gold is immortal, Dan can make a reversible cycle change (2Hg+O2 = 2HgO (reversible reaction)), then if you return it to Dan after taking the bait, people can live forever and rejuvenate. This naive idea of mechanically transplanting gold for immortality and returning Dan to the human body seems ridiculous today, but some people believed it at that time. When expounding the possibility and rationality of alchemy, Wei Boyang pointed out that material change is a universal law of nature, and the process of alchemy is like dyeing Berberis yellow, boiling leather into glue, making wine with Qu Zi and so on. It is "what nature does" and "neither evil nor false". He also used the theory of Yin-Yang and Five Elements to explain the alchemy phenomenon, and thought that the production and change of all things were the result of "the five elements were staggered and based on each other", and the result of the intercourse of Yin and Yang, which relaxed the essence. Wei Boyang not only limited to the theory of Yin-Yang and Five Elements, but also put forward the theory of similarity. He believes that the two opposite reactive substances of Yin and Yang must also belong to the same species at the same time, so that "homogeneous" substances can "phase change" and "heterogeneous" substances cannot react. He said, "If you want to be a fairy eater, you should use the same kind. ..... people of the same kind follow each other, and things are not treasures. " "If the drugs are not the same species, with different names and categories and uneven doses, they will lose discipline. Although the Yellow Emperor is in the furnace ... repairing the kettle with glue and coating ammonium chloride on the sore surface, ... will become more and more perverse. " In other words, the change of things has its internal reasons. This is probably based on some failure lessons of alchemists. Although Wei Boyang's theory was opposed by Ge Hong, it was further developed in the Tang Dynasty because it contained certain reasonable factors. In fact, Wei Boyang's similarity theory is the predecessor of the concept of chemical affinity. Wei Boyang also realized that the proportion of substances is very important, and observed that Hu Fen (basic lead carbonate) can be reduced to lead when it meets charcoal fire at high temperature. In the Book of Changes, Wei Boyang also described the sublimator (Dante), and regarded Dante as a shrinking universe, in which the changes of Yin and Yang, the beginning and the end of everything. It must be pointed out that Wei Boyang thinks that the cultivation of alchemy and the creation of heaven and earth are the same truth, and that Yi Dao and the alchemy are interlinked, so the truth of alchemy can be explained by the truth of Zhouyi, which makes the already complicated alchemy more mysterious and affects the philosophical thinking of later alchemists. In addition, Wei Boyang advocated taking lead and mercury as the main raw materials of alchemy, and the obtained alchemy medicine was mercury oxide and other poisons, which limited the scope of alchemy experiment, led to taking poison, and actually hindered the development of alchemy. Brief introduction of Wei Boyang