are outlined in the Shaolin si zhi, 3.9a–b and 3.10b–11a respectively. The former
provides 1371 as the renovation date. The two epitaphs, for the monks Jungong
and Xungong, were inscribed on their respective stupas; the relevant passages are
transcribed in Tang Hao, Shaolin quanshu mijue kaozheng, pp. 55–58, where he ana-
lyzes them in conjunction with the stele inscriptions.
- Tang Hao, Shaolin quanshu mijue kaozheng, pp. 56–61.
- See A’de’s transcription of Zuduan’s stele in “Jinnaluo wang kao,” p. 99.
- This is Leon Hurvitz’s translation (slightly altered), Scripture of the Lotus
Blossom of the Fine Dharma, p. 315. The original is Miaofa lianhua jing, T, no. 262,
9:57b. See also A’de, “Jinnaluo wang kao,” pp. 98–99. - See Wenzai’s 1517 version as transcribed in A’de, “Jinnaluo wang kao,” pp.
100 –101; Fu Mei, Song shu, 9.31a; and Jing Rizhen, Shuo Song, 21.26b. - On the evolution of the Guangong and Zhiyi legend, see Huang Huajie,
Guangong de renge yu shenge, pp. 106 –116. The legend is mirrored in the Ming period
novel Sanguo yanyi, 77.617–618, where the monk’s name is changed from Zhiyi to Pu-
jing. See also Moss Roberts’ translation, Three Kingdoms, pp. 585–586. On Guangong’s
Daoist aspect, see ter Haar, “The Rise of the Guan Yu Cult: The Taoist Connection.” - In some monasteries Guangong shares the office of “guardian spirit” with
other deities; see Prip-Møller, Chinese Buddhist Monasteries, pp. 204, 224. - See Shahar, Crazy Ji, pp. 30–45.
- Yampolsky, The Platform Sutra of the Sixth Patriarch, pp. 128, 131–132.
- See “kinnara” in Mochizuki Shinkô, Bukkyô daijiten 1:543–544. See also “kin-
nara,” in Nakamura Hajime, Bukkyôgo daijiten, pp. 250–251. In China the Kiœnaras
were known as members of the Buddha’s retinue, which was made up of eight types
o f d i v i ne b e i ng s , col le c t i vel y c a l le d t he “ E i ght C a t e gor ie s o f D e v a s , Nâgas, [and Other
Divine Beings]” (Tianlong babu). See Miaofa lianhua jing, T, no. 262, 9:12a; and Hur-
vitz, Scripture of the Lotus Blossom of the Fine Dharma, p. 56. - See A’de, “Jinnaluo wang kao,” pp. 99, 103.
- See Miaofa lianhua jing, T, no. 262, 9:2a; and Hurvitz, Scripture of the Lotus
Blossom of the Fine Dharma, pp. 2–3. - Cheng Zongyou, Shaolin gunfa, 1.1b.
- On the location of the “Imperial Fort,” see Shaolin si zhi, 1.1b–2a. The name
“Mt. Song” refers in this instance to the peak of this name, and not to the entire
mountain range (of which Shaoshi is another peak). - Fu Mei, Song shu, 9.30b.
- The earliest explicit references to a Kiœnara Hall date from the eighteenth
century. See Jing Rizhen, Shuo Song, 8.2b, 21.27a; Shaolin si zhi, 1.6a; and Kangxi
Dengfeng xian zhi, 8.1b. However, it might have been erected much earlier. The
fourteenth-century Shaolin stele “Epitaph for Chan Master Fenglin” (“Fenglin
chanshi xingzhuang”) already mentions a “Guardian Spirit Hall” (qielan shen tang),
but it does not specify which deity was venerated there. See A’de, “Jinnaluo wang
kao,” p. 99. - See Shaolin si zhi, 1.6a.
- See Shahar, Crazy Ji, p. 197.
220 Notes to Pages 85–88