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DAO ZAN G  XU BIAN                   347

               printed in the 1244 Canon that was declared missing at the time this list was
               compiled now rests in the National Library of Beijing. Entitled Taiqingfenglu
               jing ::t::m HiRbii~ (Scripture of Great Clarity on Wind and Dew), it may well
               be what compilers of the Song imperial catalogue of II44 knew as the Fenglu
               xianjing HiRii {ill #~ (Transcendent Scripture of Wind and Dew). A photographic
               reproduction of the scripture is available in the *Zangwai daoshu.
                                                                  Judith M. BOLTZ

               m Boltz J.  M.  1987a,  II; van der Loon 1984, 53- 62,  124;  Qing Xitai 1994,  2:
               25-27; Shi Zhouren and Chen Yaoting 1996, 350-63 (index)

               * DAOZANG  AND  SUBSIDIARY  COMPILATIONS



                                        Daozang xubian




                                    Sequel to the Taoist Canon

               The Daozang xubian is a collection of twenty-three texts compiled by  the
               eleventh *Longmen patriarch, *Min Yide  (1748-1836).  The first xylographic
               edition, printed in 1834 on MountJingai (Jingai shan ~JI ill, Zhejiang), con-
               stituted the core of the Gu Shuyinlou cangshu 1:1 ~ ~~HI ~ - (Collection of
               the Ancient Hidden Pavilion of Books; Qing Xitai 1994, 2:  184-86) also edited
               by Min Yide.  The scholar and bibliophile Ding Fubao T:ffllW  (1874-1952)
               reprinted the Daozang xubian in 1952 (Shanghai:  Yixue shuju); later reprints
               were published in 1989 (Beijing: Haiyang chubanshe) and 1993 (Beijing: Shumu
               wenxian chubanshe).
                  The collection is largely devoted to *neidan teachings and practices, especially
               those of the Longmen school. Its texts can be divided into five categories: I.
               Doctrinal views of neidan and meditation practices such as  those described
               in the * Taiyi jinhua zongzhi (The Ultimate Purport of the Golden Flower of
               the Great One), better known in  the West as  Secret of the Golden  Flower;  2 .
               Psycho-physiological practices; 3. Ethical texts outlining precepts; 4. Texts on
               universal salvation; 5.  ExegeSiS. For a complete table of contents see table 3·
               Doctrines and practices.  The first two categories of texts are closely linked to
               each other. According to Min Yide,  the Secret of the Golden Flower is  related
               to two manuscripts found in the *Qingyang gong (Palace of the Black Ram)
               of Chengdu, both attributed to the legendary Yin zhenren ?~.A. (Perfected
               Ym). Their titles are Donghua zhengmai huangji hepi zhengdao xianjing * ~ if
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