- See Ching, “United Nations, Divided Shaolin,” p. 11.
- Fu Mei, Song shu, 9.35a.
- Fu’s Song shu covers all the mountain’s sacred sites (Buddhist and Daoist
alike). However, its bulk is dedicated to Shaolin-related materials. - See Shaolin si qianfodian bihua; Shaolin si shike yishu, ed. Su Siyi et al.; and the
three-volume Zhongguo Shaolin si, gen. ed. Yongxin. - Faru’s (638–689) stupa, for example, sheds important light on the evolution
of Chan genealogy; on this stupa (which is located outside the Stupa Forest proper),
see Wen Yucheng, Shaolin fanggu, pp. 99–105; and Cole, “It’s All in the Framing: De-
sire and Innocence in Early Chan Narratives—A Close-Reading of the Biography of
Chan Master Fa Ru.” - Chavannes (1865–1918), Le T’ai chan, p. 3.
- See Naquin and Chün-fang Yü, Pilgrims and Sacred Sites in China, p. 11.
- See Kroll, “Verses from on High,” p. 225.
- See Fu Mei, Song shu, 4.2b–3a.
- As early as 676, Empress Wu convinced the then reigning Emperor
Gaozong to perform the fengshan sacrifice on Mt. Song. However, because of the
Tibetan incursion the plan was called off. Eventually, the empress performed the
sacrifice there in 696 in the name of her own Zhou dynasty. See Fu Mei, Song shu,
4.5b. See also Wechsler, Offerings of Jade and Silk, pp. 188–189, 192, and Chavannes,
Le T’ai chan, pp. 194–202. - See Wen Yucheng, Shaolin fanggu, pp. 5–7, and Faure, “Relics and Flesh
Bodies,” pp. 154 –155. - The temple’s dating is unclear. It could possibly be traced back to the sec-
ond century CE. See Fu Mei, Song shu, 3.8a–b. See also the entry “Zhongyue miao”
in Zhonghua Daojiao da cidian, p. 1667. - See Yang Xuanzhi, Luoyang qielan ji (ca. 547), 5.228. See also Yi-t’ung Wang’s
translation of Yang Hsüan-chih, A Record of Buddhist Monasteries in Lo-yang, p. 248.
Yang Xuanzhi does not allude to the Shaolin Monastery. Wen Yucheng, Shaolin fanggu,
pp. 14–16, speculates that Yang’s Daochang Monastery is the Shaolin Monastery. - See Faure, “Relics and Flesh Bodies,” pp. 155–165.
- See Yampolsky, The Platform Sutra of the Sixth Patriarch, pp. 1–57.
- For a summary of modern scholarship see McRae, The Northern School and
the Formation of Early Ch’an Buddhism, pp. 15–19; and Faure, Le traité de Bodhidharma,
pp. 13–22. - See Faure, “Relics and Flesh Bodies,” pp. 156 –157. On Faru and Huian
(also known as Laoan) see McRae, The Northern School and the Formation of Early
Ch’an Buddhism, pp. 43–44 and 56–59 respectively. - See respectively Yang Xuanzhi, Luoyang qielan ji, 1.26–28, and Yi-t’ung
Wang’s translation, A Record of Buddhist Monasteries in Lo-yang, pp. 20–21; Daoxuan,
Xu Gaoseng zhuan, Ta i shô shinshû daizôkyô (hereafter “T”), no. 2060, 50:552a; and
Chuanfa baoji, compiled by Du Fei, T, no. 2838, 85:1291c. - This is McRae’s translation (The Northern School, p. 16); the original is
Daoyuan, Jingde chuandeng lu, T, no. 2076, 51:219b.
206 Notes to Pages 10–14