Page 354 - The Encyclopedia of Taoism v1_A-L

DAODI A N L UN

ID Studies: Baxter 1998; Boltz W G. 1993; Chan A. K. L. 1991b; Chan A. K.
L. 2000; Csikszentmihalyi and Ivanhoe 1999; Fung Yu-Ian 1952- 53, I: 170-91;
Graham 1989, 213- 35; Harper 1995; Kaltenmark 1969b, 5- 69; Kohn 1998h; Kohn
and LaFargue 1998; Kusuyama Haruki 1983b; LaFargue 1994; LaFargue and Pas
1998; Robinet 1977; Robinet 1996a, 17- 30; Robinet 1997b, 25-30; Robinet 1998b;
Robinet 1999b; Roth 1999b; Schwartz 1985, 186- 254; Sunayama Minoru 1983

W Translations: Chan Wing-tsit 1963; Chen E. M. 1989; Ch'en Ku-ying 1977;
Henricks 1989 (trans. of the Mawangdui mss.); Henricks 2000 (trans. of the
Guodian mss.); LaFargue 1992; Larre 1977; Lau 1982 (trans. of the Wang Bi text
and the Mawangdui mss.); Mair 1990 (trans. of the Mawangdui mss.); Waley
1934

* Laozi and Laojun; DAOJIA; DAOJIAO ; TAOISM AND EARLY CHINES E
THOUGHT

Daodian lun

Essays on Taoist Materials

This fragmentary encyclopedia of Taoism survives in four chapters in the
Taoist Canon (CT 1130); even the beginning of the first is incomplete. But a
reference in the Bishushengxubian dao siku queshu mu W~1~H;t°U\jfj¥U [9 J!I!~ §
(Imperial Library'S Supplementary Catalogue of Books Missing from the Four
Repositories; 1145; van der Loon 1984, 151) shows that in the Northern Song
an edition in thirty chapters existed in the imperial library. Two manuscripts
from *Dunhuang (S. 3547 and P. 2920), equating to part of the first chapter,
support the impression derived from the materials it cites (none of which
seem later than the sixth century) that the work dates to the Tang; the former
manuscript includes seventeen lines of material before the start of the Taoist
canon text (see 6fuchi inji 1978- 79, I: 348- 49).
Like other Taoist handbooks of the Tang period, the Daodian lun is com-
posed of extracts from Taoist scriptures from one or two to over a dozen lines
in length, arranged so as to illustrate a number of Taoist terms and concepts,
though given its fragmentary state, it is not possible to divine much about its
organizing principles. or has it been compared with other texts in order to
determine whether its pattern of organization is reflected elsewhere, though
material from handbooks of the same period like the *Sandong zhunang (The
Pearl Satchel of the Three Caverns) would appear to have been absorbed into