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

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Notes to Pages 82–91 209 66. Buddhist apologetics argue consistently that the traditional Chinese ancestral sacrifices may be an expression of the filial feelings of the surviving descendants but are of no benefit to the deceased at all and actually harm all concerned because they involve the slaughter of animals. The only way to create merit that may also benefit the deceased, according to these Buddhist preachers, is by good works, first of all donations to the Buddhist clergy. 67. The highest truth experienced in meditation is beyond words. 68. The Three Jewels are the Buddha, the Dharma, and the saṅgha. 69. ‘‘A person who is born again [for one final time]’’ is a person who will achieve final enlightenment in the present life. 70. Here the 1773 edition has a long diatribe against the luxurious style of living of ecclesiastical authorities: Jabbering on, you never yet once have said you are delighted, Mumbling phrases you only tell me the Way is much hardship. But when seated, you’re sitting on embroidered cushions, Resting at night, you’re covered by an embroidered blanket. No work with worms: your gown is a gift of your students, You don’t have fields: your food is provided by donors. As soon as the drum is once sounded you get your gruel, At the time of the meal, you wait in your room for the bell. I don’t have a heart that craves for such wealth and status, But you have the guts to tell me to return to the palace! 71. The six harmonies of the monastic community are bodily unity in form of worship, oral unity in chanting, mental unity in faith, moral unity in observing the precepts, doctrinal unity in views and explanations, and economic unity in community of goods, deeds, studies, or charity. The five virtues here probably refer to the five virtues required in a confessor at the confessional ending of the annual summer retreat: freedom from predilections, anger, and fear, and the ability to detect deception and discern those who would shirk confession. 72. The nuns of the western sector are primarily engaged in meditation, while the nuns of the eastern section take care of the administration of the convent. 73. This line means that the princess is willing to endure the sufferings of a preta or hungry ghost, whose mouth bursts out in flames when he tries to eat. 74. The Six Nails are the gods of the days that have the element ding (nail; able-bodied male) in the two-character designation in the cycle of sixty. 75. The Six Scales are the gods of the days that have the element jia (scale; armor) in the two-character designation in the cycle of sixty. 76. The Three Officials are the (Daoist) gods of heaven, earth, and (subterraneous) water. 77. The Five Mountains are China’s five holy mountains of the east (Mt. Tai), the west (Mt. Hua), the north, the south, and the center. 78. The precept-gods are the gods who protect the precepts of the Buddhist saṅgha. While nuns are expected to keep 348 precepts, the round number of 500 is often used to refer to the totality of their precepts.
210 Notes to Pages 92–111 79. The 1773 version of the text here has six more lines describing the fearsome appearance of the government troops. 80. The 1773 version of the text here includes twelve lines providing a comical description of the panic among the nuns: The flames rose up to heaven, a storm roaring thunderously, Mules brayed, horses whinnied, gods and ghosts were scared. The octogenarian nuns in the eastern hall did a salto mortale, The abbess in her abbatical quarters had no place to escape. The rectrix and the librarian bored their heads into the wall, The precentrix and the secretary dim-wittedly beat their breast; The repairs supervisor and the manager kowtowed frantically, The lineal teacher and the preacher had lost spirit and mettle. The guest prefect and the inspectrix and the superintendent Hanged themselves from the rafters—not even a shadow was left. The elderly nuns advanced in years were all scared to death, The acolytes who were still in their teens wept without end. 81. This refers to the Buddha, as preaching the Lotus Sutra on Mt. Gṙdhrakūta. 82. A cakravartin or ‘‘wheel-turning king’’ is a universal monarch. Chapter 2: The Precious Scroll of Incense Mountain, Part 2 1. The Yellow Springs is the traditional Chinese designation for the world of the dead below the earth. 2. Later in the text we are informed that the body of Marvelous Goodness is hung with paper coins. 3. The horse is a common metaphor for the human will, and the buffalo often is used as an image of human nature. 4. The 1773 version of the text here includes a ten-line passage describing the mourning of the whole cosmos as manifested by a continuous drizzle. 5. In the 1773 version these four lines clearly refer to the emperor, and it is he who orders the postponement of execution. 6. That is, they will scatter in all directions at the earliest opportunity. 7. The metal wind is the wind of autumn, as the element metal is associated with fall. 8. While crossing a river on a ferry, a man dropped his sword in the water. He then made a cut in the side of the boat to mark where he had lost the sword. 9. The two passages between brackets had been struck from the blocks in the edition on which this translation is based, probably because their praise of the pleasures of sex was considered too explicit. They have been restored on the basis of other editions of the text. 10. The expression zigong (child palace) is glossed by all dictionaries as ‘‘the womb, the uterus.’’ My translation is based on the analogy with expressions such as ziyuan (side hall) and ziku (subwineshops). In the subsequent verse section I translate the same term as ‘‘cell.’’
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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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20 Introduction the object of the g
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40 Introduction Chamber (Honglou me
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Page 207 and 208: 196 Notes to Pages 12-13 teenth and
Page 209 and 210: 198 Notes to Pages 18-21 66. Ibid.,
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Page 228 and 229: Glossary ao 鰲 Baiyi Guanyin 白
Page 230: Glossary 219 Yao Shouzhong 姚守
Page 233 and 234: 222 Bibliography ———. 1973. T
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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