Cien si Sanzang fashi zhuan (688), by Huili and Yancong, T, no. 2053, 50:253c. See
also Wen Yucheng, Shaolin fanggu, pp. 24–28. Another reason for Xuanzang’s
choice of the Shaolin Monastery was its proximity to his native village. See Dao-
xuan, Xu Gaoseng zhuan, T, no. 2060, 50:457c.
- See Yang Hsüan-chih, A Record of Buddhist Monasteries in Lo-yang, pp. 5, 7.
See also Ch’en, Buddhism in China: A Historical Survey, pp. 162–163.
4 0. This is Yi-t’ung Wang’s translation (Yang Hsüan-chih, A Record of Buddhist
Monasteries in Lo-yang, pp. 5–6). - For a general survey see Ch’en, Buddhism in China: A Historical Survey, pp.
170 –177. - See Pei Cui, “Shaolin si bei,” in Quan Tang wen, 279.1252.
- See Gernet, Buddhism in Chinese Society, pp. 142–150.
- The empress’s letter concerning the “Incarnated Maitreya Buddha Stupa”
(“Xiasheng Milefo ta”) was engraved in 683 on a Shaolin stele. It is transcribed in Fu
Mei, Song shu, 20.64a–b. The empress’s poem was written when she was still Emperor
Gaozong’s consort. Titled “Cong jia xing Shaolin si” (“Following the Emperor’s Car-
riage as he Graces the Shaolin Monastery”), it is included in Quan Tang shi, 5.58. On
the empress and the Shaolin Monastery, see Wen Yucheng, Shaolin fanggu, pp. 87–90.
On her Buddhist policies see Weinstein, Buddhism under the T’ang, pp. 37–47. - Serving the Emperor
- See Harvey, Introduction to Buddhist Ethics, pp. 69, 94; and Demiéville, “Le
Bouddhisme et la guerre,” pp. 347–348. - See Vasubandhu’s Abhidharmakošašâstra, translated into Chinese by Xuan-
zang, Apidamo jushe lun, T, no. 1558, 29:86b, and into French by Louis de La Vallée
Poussin, L’abhidharmakoša de Vasubandhu, 3:152. - See the fifth-century Mahâyân a co d e (w h i c h w a s p r o b a b l y co mp i l e d i n C h i n a),
Fanwang jing, T, no. 1484, 24:1004b, 1005c, 1007b; see also Demiéville, “Le Boud-
dhisme et la guerre,” p. 353, and Har vey, Introduction to Buddhist Ethics, p. 254. - See respectively Huijiao, Gaoseng zhuan, T, no. 2059, 50:344c, trans. Robert
Shih, Biographies des moines éminents, p. 153; and Da Tang da Cien si Sanzang fashi zhuan,
T, no. 2053, 50:253b, discussed by Weinstein, Buddhism under the T’ang, p. 24. - See Daoxuan, Xu Gaoseng zhuan, T, no. 2060, 50:646c. See also Zhipan’s allu-
sion to monk Daoping (fl. 756), who voluntarily joined the war against An Lushan,
earning the title Lord of the Imperial Insignia General in Chief (Fozu tongji (1271),
T, no. 2035, 49:375c). - See Zizhi tongjian, 182.5686 – 5687, 186.5833 – 5834, 187.5858, 188.5904; see
also Weinstein, Buddhism under the T’ang, pp. 154–155 n. 1. - Zizhi tongjian, 239.7716–7717; Jiu Tang shu, 15.454; Xin Tang shu, 213.5993.
See also the biography of the regional military leader Li Hanzhi (842–899), who
began his career as a wandering monk (Xin Tang shu, 187.5442–5445). On Chinese
fighting monks see also Gu Yanwu, “Shaolin seng bing,” in his Rizhilu jishi, 29.21a–
22b; Demiéville, “Le Bouddhisme et la guerre,” pp. 357–368, and Wen Yucheng,
Shaolin fanggu, pp. 141–14 2.
208 Notes to Pages 18–21