Page 398 - The Encyclopedia of Taoism v1_A-L

01 GGUAN JI NG 359

In the Zhuangzi, however, tai is not an attribute of ding, but rather the two
terms are equivalent and the expression taiding is best translated as "at peace
and stabilized [in mind]."
Another relevant work is the *Dingguan jing (Scripture on Concentration and
Observation), which is closely related to the Zuowang lun. Used in conjunction
with *guan (,observation"), the word ding here indicates the general practice
of concentration, an exercise of mental one-pointedness necessary before
one can undertake the more complex activity of guano The text recommends
teadiness of faith and continuity of practice, which leads to freedom from
desires and tranquillity of mind.

LiviaKOHN
W Kohn 1987a, 35, 55, and I25- 43; Robinet 1997b, 206-7

* MEDITATION AND VISUALIZATION

Dingguan jing

Scripture on Concentration and Observation

The Dingguan jing appears twice in the Taoist Canon (CT 400; YJQQ 17.6b-I3b).
This short but powerful text can be dated to the early eighth century, after
*Sun Simiao and before *Sima Chengzhen. It consists of forty-nine stanzas of
two or more lines, each having four or occasionally six characters. It presents
a survey of the mental transition from an ordinary perspective- character-
ized by impurity, cravings, vexations, emotions, and desires-to a state of full
concentration, peace, and tranquillity. Once full concentration (*ding) is at-
tained, the mind will observe (*guan) all phenomena dispassionately and gain
the necessary insight that will lead the practitioners to immortality.
The development of the mind is outlined in five phases, the immortaliza-
tion of the body in seven stages. This outline repeats the pattern described
first by Sun Simiao in his *Cunshen lianqi ming (Inscription on the Visualization
of Spirit and Refinement of Pneuma). In addition, the text is noteworthy for
its practical details on the various mental states the adept undergoes when
passing through each developmental phase. Throughout, purity and complete
abstention from intentional thought and action are emphasized.
The influential nature of the text is documented in its numerous variants
in the Canon, where it appears: I. as appendix to the *Zuowang lun (Essay