Zheng tang dushu ji, 68.335; Xu Zhen, Guoji lunlüe, pp. 14–15; Tang Hao, Shaolin Wu-
dang kao, pp. 13–20; and Gong Pengcheng, “Damo Yijin jing lunkao,” pp. 74–75,
79–80.
- It is included in a Daoguang (1821–1850) edition (Appendix, edition 3).
- See Morris, Marrow of the Nation, pp. 185–229.
- See Matsuda Ryûchi, Zhongguo wushu shilüe, p. 135; Tang Hao et al., Baduan
jin, pp. 1, 42; and “Yue Fei” in Zhongguo wushu baike quanshu, pp. 531–532. - Compare Appendix, edition 3, xu, 4a–5b; Appendix, edition 6, shenyong
xu, 1a–2a; and Zhongguo chuantong yangsheng zhendian, pp. 208–209. - See Ling Tingkan, Jiaolitang wenji, 25.16b.
- See, for example, the reference to the legend in the story “Maiyou lang du
zhan Huakui” (“The Oil Vendor wins the Flower Queen”), in Feng Menglong, Xingshi
hengyan, 3.33. - See Shuihu quanzhuan, 107.1621. Identified with the Buddhist deity
Vaišravaÿa (Chinese: Duowentian or Pishamen), Li Jing figures in the Fengshen yanyi
(12.101–14.128) as Nezha’s father. On his Song period cult, see Hansen, Changing
Gods, pp. 112–113, 186, 191. - See, for example, Xu Hongke’s portrayal in Chu Renhuo (fl. 1700), Sui
Tang yanyi, 24.196 –197. A third novel that featured Bodhidharma was the Biogra-
phies of Twenty-Four Enlightened Arhats (Ershisi zun dedao luohan zhuan) (1604). On
the Indian patriarch in Ming fiction, see Durand-Dastès, Le Roman du maître de
dhyâna, pp. 1–243. - See respectively Ching, “Black Whirlwind Axes”; and Leung and TC
Media, “Wu Song Breaks Manacles.” - See chapter 5.
- See Yunji qiqian, 59.12b–15b; and Songshi, 205.5185, 205.5188. A third
manual listed by the Songshi that might have been informed by Daoist beliefs is Bo-
dhidharma’s Blood-Vessels Theory [as Recorded by] Monk Huike (Seng Huike Damo xuemai
lun), except that an extant work with a very similar title bears no Daoist traces. See
Damo dashi xuemai lun (The great master Bodhidharma’s blood vessel theory), (preface
1153), ZZ edit ion.
Another Daoist-inspired text that bears the saint’s name is “Great Master Bo-
dhidharma’s Methods for Knowing the Time of One’s Death” (“Damo dashi zhi
siqi”), which was well-known in Japan by the twelfth century. Included, among
other sources, in the Tendai encyclopedia Keiran shûyô shû, T, no. 2410, 76:781, it is
translated and discussed by Faure, Rhetoric of Immediacy, pp. 184–187. The text is
likely related to “The Collection of Returning to the Void” (“Guikong lun”) that
was dismissed as a forgery by the Yuan monk Pudu. See ter Haar, White Lotus Teach-
ings, p. 103.
Some scholars have identified Bodhidharma in the Daoist diagram of internal
circulation, the “Neijing tu,” which was engraved in 1886 on a stele at the White
Clouds Temple in Beijing. The stele features a “blue-eyed foreign monk,” by which
nickname the saint was sometimes referred to. See Needham and Lu, Science and Civi-
lization in China, vol. 5, part V, p. 116. David Wang challenges the identification, sug-
232 Notes to Pages 168–172