 Especially in its forms that integrate elements defined (or re-defined) by Buddhism and Neo-Confucianism, Neidan focuses its discourse and practice on xing and ming, two cardinal concepts in its view of the human being (Robinet 1995: 165–95; Pregadio 2014). Xing denotes the “inner nature”, which is related to Spirit (shen) and pertains to one’s “heart” or “mind” (xin). Neidan texts often discourse on xing by using Buddhist terms and expressions, such as “seeing one’s nature” (jianxing), and even use the term “Buddha-nature” (foxing). Ming, an even more complex term, is related to Breath (qi) and pertains to the “body” (shen). The term means in the first place the “command” or “mandate” conferred by Heaven, but its senses also include “life”, “existence”, “lifespan”, as well as “destiny”. While one’s xing is unborn and is therefore free from death, everything in the domain of ming has a beginning and an end.