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

Notes to Pages 13–18 197
skeleton in Quanzhen preaching, see my ‘‘Skulls and Skeletons in Art and on
Stage,’’ in Leonard Blussé and Harriet Zurndorfer, eds., Conflict and Accommodation
in Early Modern East Asia: Essays in Honour of Erik Zürcher (Leiden: E. J.
Brill, 1993), pp. 191–215.
46. Han Bingfang argues for the authorship of Puming in his ‘‘Guanshiyin
xinyang yu Miaoshan de chuanshuo: jian ti woguo zuizao yibu baojuan Xiangshan
baojuan de dansheng,’’ Shijie zongjiao yanjiu, no. 2 (2004): 54–61.
47. To this day The Precious Scroll of Incense Mountain is recited by female
pilgrims visiting the Upper Tianzhu Monastery at Hangzhou.
48. A more detailed discussion of the differences between the two versions
is provided in Idema 2001–2002, pp. 5–15.
49. Dudbridge 2004, pp. 89–95.
50. Ibid., pp. 95–98.
51. Scholars who have written on the meaning of the legend of Miaoshan
(Glen Dudbridge, P. Steven Sangren, Yü Chün-fang) usually treat the various
surviving texts as records of a single legend and do not focus on the particular
characteristics of the story as told in one particular text. My discussion here will
be focused on one particular text, The Precious Scroll of Incense Mountain. As
this text contains elements that are absent from other versions of the legend, I
do not make any claims for the validity of my findings beyond the interpretation
of this single text.
52. Philadelphia: University of Pennsylvania Press, 1991.
53. Cazelles 1991, p. 43.
54. Ibid., pp. 33–34.
55. Ibid., p. 26.
56. Ibid., p. 50.
57. Ibid., p. 43.
58. For a discussion of the conflict between religious vocation and common
sense as depicted in precious scrolls, see Beata Grant, ‘‘Patterns of Female
Religious Experience in Qing Dynasty Popular Literature,’’ Journal of Chinese
Religions 23 (1995): 35–37.
59. ‘‘But the common people of street and ward praised her: / ‘Rare is a
princess with such a heart for the Way!’ ’’ (Xiangshan baojuan, I, p. 34a, in
Zhang 1994). The 1773 version here has four more lines: ‘‘But the common people
of street and ward praised her: / ‘Rare is a princess with such a heart for the
way! / She does not desire pleasures and good times / And does not yet know
even where she will be able to settle.’ / The people who burned incense and lit
candles were without number / And the smoke of their incense mingled with
the clouds across the street’’ (Guanshiyin pusa benxing jing, p. 41a, in Yoshioka
1989).
60. Dudbridge 1978, p. 50.
61. Guanshiyin pusa benxing jing, p. 51b.
62. Xiangshan baojuan, I, p. 1b, in Zhang 1994.
63. Cazelles 1991, p. 74.
64. In Renate Blumenfeld-Kosinski and Timea Szell, eds., Images of Sainthood
in Medieval Europe (Ithaca: Cornell University Press, 1991), pp. 268–287.
65. Robertson 1991, p. 281.