- Hanshu, 3 0.1761, 63. 276 0, 81. 333 6 , a nd 87. 3557. S ee a l so M a M i ngd a , Shuo jian
cong gao, pp. 46 –67; and Zhou Weiliang, Zhongguo wushu shi, pp. 21–22. During the
Han period, several wrestling forms called juedi (later known as xiangpu) were also
practiced. Some apparently resembled modern Japanese sumo. See Zhou Weiliang,
Zhongguo wushu shi, pp. 19–21, 31–33; and Cheng Dali, Zhongguo wushu, pp. 189–194. - The sentence is replete with Daoist technical terms for meditation: mingxin
means clearing the mind of all thoughts; wogu means clenching the fist, usually by
pressing the thumb against the middle finger’s middle section, then wrapping it with
the other fingers; jingsi is quiet visualization. See Zhonghua Daojiao da cidian, pp. 980
and 983 respectively. On wogu, see also Engelhardt, “Longevity Techniques and Chi-
nese Medicine,” p. 103. - Daoist cosmology identifies the head with the immortals’ abode atop Mt.
Kunlun in northwest China. - Neigong tushuo, pp. 8–12. My translation partially follows Dudgeon’s (“Kung-
fu or Medical Gymnastics,” pp. 375–385) rendition of the set’s source, The Eight-
Exercises Brocade. - Neigong tushuo, p. 6.
- Zeng Zao (fl. 1131–1155), Dao shu; Schipper, ed. Concordance du Tao-tsang
(hereafter “DZ”), 1017, 35.17a (Zeng Zao, however, does not mention the name
“Eight-Section Brocade”). See also Tang Hao et al., Baduan jin, p. 2; and Zhongguo
gudai tiyu shi, p. 347. - Hong Mai, Yijian zhi, section yi, 9.65–66.
- See Tang Hao et al., Baduan jin; and Chen Pengcheng and Feng Wu, “The
Eight-Section Brocade.” Contemporary Shaolin “Eight-Section Brocade” is out-
lined in Chuantong Shaolin quan taolu jiaocheng, 5:296 –308. - See Gao Lian, Zunsheng bajian, 10.18b–22b, trans. Dudgeon, “Kung-fu or
Medical Gymnastics,” pp. 375–385; Chifeng sui, 1.45 –56, trans. Despeux, La moelle
du phénix rouge, pp. 112–126; and Xiuzhen shishu, DZ, 263, 19.1a–5b. On the Shou shi
chuan zhen (which I have not seen), see Tang Hao, “Songshan Shaolin chuanxi de
he huiji de ticao,” pp. 26 –27; and Tang Hao, “Wo Guo tiyu ziliao jieti,” pp. 65–67. - The exercises are attributed to Zhongli Quan in Xiuzhen shishu, DZ, 263,
19.1a. Zeng Zao (fl. 1131–1155) alludes to Lü Dongbin in a comment that is included
in the same work (23.1b): “Master Zhongli’s ‘Eight-Section Brocade’ was written on a
stone wall by the hand of Sir Lü [Dongbin]; thus were they passed on to the world.”
See Maspero, “Methods of ‘Nourishing the Vital Principle,’” p. 547, note 16. On the
literary corpus attributed to the two immortals see Predagio and Skar, “Inner Al-
chemy,” p. 469. - Neigong tushuo, pp. 47–70, and Dudgeon’s translation (which was made
from the Weisheng Yijin jing (1875)), pp. 529 –541. On the Weisheng Yijin jing, see ap-
pendix, edition no. 4.
7 8. See Prip-Møller, Chinese Buddhist Monasteries, p. 30, p. 34, plate 38. The
mistranscription is Weituo instead of (Sai) Jiantuo for Skanda; see Noël Peri, “Le
dieu Wei-t’ouo”; and Strickmann, Chinese Magical Medicine, pp. 218–227. See also
Stein, “The Guardian of the Gate.”
230 Notes to Pages 157–161