Page 601 - The Encyclopedia of Taoism v1_A-L

JING AND JIAN 559

seems to have no doubts about the authorship of theJindan sibai zi, *Yu Yan
believed it to be a forgery written by Bai Yuchan himself (Chen Bing 1985, 36;
Qing Xitai 1994, I: 306).
The poem describes the inner alchemical process in a way similar to the
*Wuzhen pian, but borrows technical language from the *Zhong-Lii texts. It
was first included in Bai Yuchan's lost collection entitled Qunxian zhuyu ji m

{w ~ ,~(Anthology of Pearls and Jade of the Gathered Immortals; van der
Loon 1984,149). Since then, several editions with commentaries have appeared.
These include Huang Ziru'sJindan sibai zi (1241; CT ro8I; also in Xiuzhen shishu,
j . 5, with five additional poems on *neidan by Huang); *Lu Xixing'sJindan sibai
zi ceshu ~:Pt [9 13 "* ~IJ m (Comprehensive Commentary to the Jindan sibai
zi; ca. 1571); *Peng Haogu'sJindan sibai zi zhu ~:Pt IZ!l 13"*¥! (Commentary
to theJindan sibai zi; 1597/1600); and *Liu Yiming's Jindan sibai zi jie ~ f} [9
13"*fm (Explication of theJindan sibai zi; 1807; tran . Cleary I986a).
Farzeen BALDR1AN-HUSSEIN

W Davi and Chao I940b (trans.)
* Zhang Boduan; neidan; Nanzong

jing

~

essence

See *jing, qi, shen ~ . *t . fEll.

jing and jian

mirror and sword

In Taoism, mirrors and swords are objects invested with power. Since ancient
times they have been part of the royal treasures and symbols of good govern-
ment. In medieval China they were the attributes of both the ruler and the
Taoist priest. Well-known examples of this feature are the sword and the mirror
that the twelfth *Shangqing patriarch, *Sin1a Chengzhen (647-735), gave to
Tang Xuanzong (r. 712- 56). A related text, the Hanxiangjianjian tu ~~AAiJili\i