From Esoteric Alchemical Canon to Publicly Circulating Book: A Study on Longmeizi 龍眉子 and The Textual Circulation History of the Jinye Huandan Yinzheng Tu 金液還丹印證圖

Longmeizi 龍眉子 was an inheritor of the Southern Lineage of Daoism 道教南宗 under Weng Baoguang 翁葆光. By tracing the historical documentation of Longmeizi’s Daoist lineage, it becomes evident that the narrative details were continuously enriched through textual accumulation. By tracing and analyzing the formative history of documents related to Longmeizi’s Daoist lineage, it is evident that in the process of forming this Daoist lineage, lineage identity 宗派認同 was continuously solidified and even “labeled 標籤化” within these layered texts. The transmission genealogy between patriarchs across generations gradually became clear, definite, and verifiable. After Longmeizi compiled the Jinye Huandan Yinzheng Tu 金液還丹印證圖 (Illustrations of the Return of the Liquified Gold to the Cinnabar Field) from the Jiading period (1208–1224) of the Southern Song Dynasty to the beginning of the Yuan Dynasty, this book was initially transmitted within the Daoist lineage: Longmeizi → Bai Yuchan 白玉蟾 → Wang Jinchan 王金蟾. By the end of the Yuan Dynasty, a literatus named Yuanyangzi Lin Jing 元阳子林静 from Wuxing 吴兴 had also read this book. During the Ming and Qing dynasties, the mode of transmission for the Jinye Huandan Yinzheng Tu shifted from being primarily transmitted orally within Daoist circles to being primarily disseminated through the printing and circulation of books. This led to the emergence of many different versions and commentaries of the Jinye Huandan Yinzheng Tu. Through the compilation and printing of book series, the Jinye Huandan Yinzheng Tu gained broad circulation during the Ming and Qing dynasties. Its annotators, publishers, and readers spanned various identities and social classes, while its geographic reach extended to the Central Plains (Zhongyuan 中原), Southwest China, and Jiangnan regions. By examining the textual circulation history of the Jinye Huandan Yinzheng Tu, it can be observed that the development of the book printing industry during the Ming and Qing periods, particularly the flourishing of series publications, facilitated a shift in the primary mode of transmission for Daoist texts and even in the nature of the texts themselves. On the other hand, the case study of the Jinye huandan yinzheng tu is an example that illustrates the diversity and richness in the methods of Daoist cultural transmission and their development during the Ming and Qing dynasties.