- See Seidel, “A Taoist Immortal of the Ming Dynasty,” pp. 485–496.
- See Yang Lizhi, “Mingdai diwang yu Wudang daojiao guanli”; and Lager-
wey, “The Pilgrimage to Wu-tang Shan,” pp. 299–302. - Wile, Lost T’ai-chi Classics, p. 110; see also Wile, T’ai-chi’s Ancestors, pp. 37–44.
- Wile, T’ai-chi’s Ancestors, pp. 55–57; the original is Huang Zongxi, Nanlei
wending, 8.129 –130. See also Tang Hao, Neijia quan de yanjiu, p. 14; Tang Hao, Shao-
lin Wudang kao, p. 77; and Huang’s biography in Goodrich, Dictionary of Ming Biog-
raphy, 1: 351–354. - Wile, T’ai Chi’s Ancestors, pp. 65–66; the original is Huang Baijia, Neijia
quanfa, p. 4a. - Wile, T’ai Chi’s Ancestors, p. 39; and Wile, Lost T’ai-chi Classics, p. 110.
- See Faure’s structural interpretation of early Chan hagiography, “Bodhi-
dharma as Textual and Religious Paradigm.”
1 30. See Lévi-Strauss, The Raw and the Cooked. - See Huang Baijia, Neijia quanfa, pp. 5b–6a, trans. Wile, T’ai-chi’s Ancestors,
p. 67. See also Tang Hao, Neijia quan de yanjiu, p. 40. - See Wile, Lost T’ai-chi Classics, pp. 108–111.
- Suspect Rebels
- See Gu Yanwu, Jinshi wenzi ji, 2.29b–30a, 3.34b–35b, and his “Shaolin seng
bing,” in Rizhilu jishi, 29.21a–22b. Gu authored his poem on the monastery in the
spring of 1679 (see Qian Bangyan, “Gu Tinglin xiansheng nianpu,” p. 64a). How-
ever, it is possible that he had visited the monastery earlier as well. - See Peterson, “The Life of Ku Yen-wu (1613–1682), Part II: Ku’s Traveling
After 1657,” p. 209, and Goodrich, Dictionary of Ming Biography, 2:422. - The Wuru Peak is situated behind the monastery to its north.
- Gu Yanwu, “Shaolin si,” in Gu Tinglin shi ji huizhu, 6.1212–1216. See also Xu
Changqing’s commentary in his Shaolin si yu Zhongguo wenhua, pp. 230–231. - See Wakeman, Great Enterprise, 2:777–781.
- On the Heaven and Earth Society, see Ownby, Brotherhoods and Secret Societies;
Murray and Qin, Origins of the Tiandihui; and ter Haar, Ritual and Mythology of the Chi-
nese Triads. - See Murray and Qin, Origins of the Tiandihui, pp. 151–175, 197–228; ter Haar,
Ritual and Mythology of the Chinese Triads, 368–388. - The connection to Water Margin is argued by Murray and Qin, Origins of the
Tiandihui, pp. 169–172. Barend ter Haar (Ritual and Mythology of the Chinese Triads)
analyzes the legend in the context of the late imperial messianic paradigm. - See ter Haar, Ritual and Mythology of the Chinese Triads, pp. 404–407. Whether
a Southern Shaolin Temple did exist goes beyond the scope of this study. Currently
at least three Fujian cities, Putian, Quanzhou, and Fuqing, boast the remains of
what they claim had been the authentic Southern Shaolin Temple. The claims
have been reviewed by Wen Yucheng and Zhou Weiliang. Both scholars consider
the latter hypothesis the most plausible. A “Shaolin Cloister” (Shaolin yuan) had
been situated in the western outskirts of Fuqing County since the Southern Song.
234 Notes to Pages 177–184