Two Precious Scroll Narratives of Guanyin and Her ... - Khamkoo

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Notes Introduction 1. For a comprehensive study of the cult of Avalokiteśvara/Guanyin in China, see Chün-fang Yü, Kuan-yin: The Chinese Transformation of Avalokiteśvara (New York: Columbia University Press, 2001). This work contains an extensive bibliography of primary and secondary materials on Guanyin. Patricia Eichenbaum Karetzky, Guanyin (Hong Kong: Oxford University Press, 2004), provides a very brief outline of the development of the cult of Guanyin, focusing on the bodhisattva’s representation in art. Recent years have witnessed an outpouring of comparable Chinese studies on Guanyin. 2. For a detailed study of this sex change, see Rolf A. Stein, ‘‘Avalokiteśvara/ Kouan-yin, un exemple de transformation d’un dieu en déesse,’’ Cahiers d’Extrême Asie 1986:17–80. 3. The origin and development of the legend of Princess Miaoshan has been studied in great detail by Glen Dudbridge, The Legend of Miaoshan (Oxford: Oxford University Press, 2004). This is a revised version of the author’s The Legend of Miaoshan (Oxford: Ithaca Press, 1978). The revised version incorporates the findings of his article ‘‘Miaoshan on Stone: Two Early Inscriptions,’’ Harvard Journal of Asiatic Studies 42.2 (1982): 589–614. 4. Dudbridge 2004, pp. 47–56. 5. A rare example of a nianhua (new year’s print) showing four scenes from the legend of Miaoshan from Linfen in Shanxi is reproduced in Po Sung-nien and David Johnson, Domestic Deities and Auspicious Emblems: The Iconography of Everyday Life in Village China. Popular Prints and Papercuts from the Collection of Po Sung-nien (Berkeley: Chinese Popular Culture Project, 1992), pp. 168–169. 6. The same design is still found in the frontispiece of a woodblock edition of 1931, kept in the Harvard-Yenching Library (Patrick Hanan Collection). Popular woodblock prints of the nineteenth and early twentieth century often add Weituo in the upper right-hand corner. See, for instance, the examples reproduced in Wang Shucun, comp., Guanyin baitu (Guangzhou: Lingnan yishu chubanshe, 1995), which focuses on the popular iconography of Guanyin. Weituo is the guardian god facing the main hall of a monastery. One legend about his 191
192 Notes to Pages 4–5 association with Guanyin tells that when Guanyin manifested herself as a beautiful young girl in a boat on the Jialing River, offering herself in marriage to anyone who could hit her with a piece of silver (in this way collecting donations for building a bridge), the only piece of silver to hit her was the one thrown by Weituo, who had the assistance of the immortal Lü Dongbin. Guanyin thereupon manifested her true nature to Weituo, who became her disciple. See Yan Suhui, Guanyin xiaobaike (Taibei: Yushushe, 2001), p. 107. Other versions of the legend are linked to the completion of the famous Luoyang Bridge near Quanzhou in Fujian. See Li Miao, comp., Guanyin pusa baojuan (Jilin renmin chubanshe, 2001), pp. 134–142. Because of these stories Weituo and Guanyin are often refereed to as ‘‘face-to-face husband and wife’’ (duimian fuqi), a couple who live in close proximity but who are not allowed to consummate their marriage. 7. See Kenneth Ch’en, Buddhism in China: A Historical Survey (Princeton: Princeton University Press, 1964), pp. 340–341. 8. The information on the cult of Avalokiteśvara in India is summarized by Yü 2001, pp. 7–14. On the cult of the horse-headed Guanyin, see Robert van Gulik, Hayagriva: The Mantrayanic Aspect of Horse-Cult in China and Japan (Leiden: E. J. Brill, 1955). 9. Mahayana means Great Vehicle. In contrast, the earlier teachings of Buddhism came to be designated as Hinayana or Lesser Vehicle. This earlier tradition of Buddhism, which spread to Sri Lanka, Burma, and Thailand, often was referred to as Theravada or School of the Elders in English scholarship, but nowadays is more commonly referred to as ‘‘mainstream’’ or ‘‘Nikaya’’ Buddhism. The classic study on the early dissemination of Buddhism in China is still Erik Zürcher, The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China, 2 vols. (Leiden: E. J. Brill, 1959). 10. Rebirth was unknown as a concept in China before it was introduced by Buddhism. Although early Buddhism taught that what was reborn was a constantly changing continuum, Chinese Buddhism came to teach that every person had an individual soul (shen) that passed through an endless chain of lives. By the tenth century, it was commonly held that every soul following death had to subsequently appear before the Ten Courts of the Underworld, to be judged for its sins and virtues while alive. The leader of these Ten Judges was King Yama. Each of the Ten Judges might condemn a sinner to long and gruesome sufferings in one of the many hells; the final judge determined the nature of one’s eventual rebirth. See Stephen F. Teiser, The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism (Honolulu: University of Hawai‘i Press, 1994). Buddhist popular preaching vividly contrasted the joys of heaven to the tortures of hell. 11. Many jātaka (tales of earlier lives of the Buddha) tell stories of the future Buddha donating his body to animals in need of food, or willing to suffer great tortures in order to hear the Truth. See Reiko Ohnuma, Head, Eyes, Flesh, and Blood: Giving Away the Body in Indian Buddhist Literature (New York: Columbia University Press, 2007). 12. See Richard Payne and Kenneth K. Tanaka, eds., Approaching the Land of Bliss: Religious Practice in the Cult of Amitābha (Honolulu: University of Hawai‘i Press, 2004).
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PERSONAL SALVATION and FILIAL PIETY
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CLASSICS IN EAST ASIAN BUDDHISM Per
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Kuroda Institute Classics in East A
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Acknowledgments My interest in the
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2 Introduction twelfth century. As
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4 Introduction Guanzizai (The lord
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6 Introduction of these bodhisattva
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8 Introduction the Lotus Sutra is c
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10 Introduction by remorse, he fall
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12 Introduction huang yinyuan are r
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14 Introduction also omits a detail
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16 Introduction While he does not g
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18 Introduction the shorter version
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20 Introduction the object of the g
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32 Introduction of Shancai and Long
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34 Introduction jātaka tale. 114 T
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36 Introduction hungry wolf now wan
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38 Introduction to see the tree rep
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40 Introduction Chamber (Honglou me
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42 Introduction Conclusion The bodh
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The Precious Scroll of Incense Moun
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Page 172 and 173: The Precious Scroll of Good-in-Tale
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Page 207 and 208: 196 Notes to Pages 12-13 teenth and
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Page 228 and 229: Glossary ao 鰲 Baiyi Guanyin 白
Page 230: Glossary 219 Yao Shouzhong 姚守
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Page 235 and 236: 224 Bibliography Karetzky, Patricia
Page 237 and 238: 226 Bibliography Ahern and Hill Gat
Page 239 and 240: About the Author Wilt L. Idema (Ph.
Page 241: Tsung-mi and the Sinification of Bu
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Two Precious Scroll Narratives of Guanyin and Her ... - Khamkoo

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