Page 382 - The Encyclopedia of Taoism v1_A-L

DAOZANG JIYAO 343

3. An index containing the table of contents of each text added in 1906, entitled
"Chongkan Daozangjiyao xubian zimu" ~ t lj i~Jll\ll!l§':~i.1JUliliT § (I: 2l5-242)
and indicated as the "fifth juan" of the previous index

To further complicate the bibliographic history of theJiyao, it should be
noted that at least one of its texts was printed after 1906: the Xiyi zhimi lun tJT
~ tli(~~~ (Essays to Resolve Doubts and Point out Errors; l4: 6188-94) bears
a postface dated 1917 (Minguo 6), i.e., more than one decade after the entire
collection is deemed to have been completed.
Further research is required to solve these and similar questions raised by
the Daozangjiyao. Also worthy of attention is the intent of its compilation.
Besides those mentioned above, the collection includes an index and a table
of contents of texts On *niidan (inner alchemy for women) entitled "Nlidan
hebian zongmu":9:"ft%i'ffi!i~~ § (I: 245- 49). These indexes are also part of
the "fifth juan" of the general catalogue of theJiyao. This suggests that He
Longxiang and Peng Hanran planned to include those texts in theJiyao, but
later decided to publish the Niidan hebian :9:"ft%i'ffi!i (Collected Works On Inner
Alchemy for Women) as an independent collection (also printed in 1906). It
seems clear, though, that He and Peng compiled the Niidan hebian as part of
a single undertaking aiming to collect and publish texts that reflected Taoist
traditions more recent than those represented in the Zhengtong daozang. Both
the Daozangjiyao and the Niidan hebian achieved this goal.
The 1906 edition has been reprinted twice, first by the Kaozheng chuban-
she (Taipei, 197I) and later by the Xinwenfeng chubanshe (Taipei, 1977). The
two reprints appear to be identical to each other (volume and page numbers
indicated above refer to them). Large-size reprints are occasionally produced
at the Qingyang gong, which still houses the original woodblocks.
Contents. The composition of the Daozangjiyao follows a fairly definite plan.
The texts are divided into twenty-eight sections, marked by the names of the
twenty-eight lunar lodges (*xiu). Each section is further divided into a varying
number of subsections (between four and thirteen) marked by numbers.
Although the collection is especially important for its wide selection of
neidan works, it provides a valuable overview of Taoist literature, except for
works dealing with ritual. The first six sections (or "lodges") are modeled on
the Three Caverns (*SANDONC ) of the *Zhengtong daozang, with the *Duren
jing placed here too as the opening text. Sections 7 and 8 are largely devoted
to texts related to *Yuhuang, *Huangdi, and the Lords of the Five Dippers
(wudou 1ii./-). Sections 9 to II include works dating (or traditionally deemed
to date) from the early history of Taoism. Section 12 consists of *Zhong-Lli
and *]ingming texts. Sections 13 to 17 include texts related to saints, patriarchs,
and masters of *Nanzong and *Quanzhen. Sections 18 and 19 are mainly de-