Andrews, Susan Dissertation

270 Pages·2013·2.28 MB·English

by  Susan Andrews

Representing
 Mount
 Wutai’s
 五臺山 Past:

 A
 Study
 of
 Chinese
 and
 Japanese
 Miracle
 Tales
 about
 the
 Five
 Terrace
 Mountain

Susan
 Andrews

Submitted
 in
 partial
 fulfillment
 of

requirements
 for
 the
 degree
 of

Doctor
 of
 Philosophy

in
 the
 Graduate
 School
 of
 Arts
 and
 Sciences

COLUMBIA
 UNIVERSITY

2013
©
 2013

Susan
 Andrews

All
 rights
 reserved
ABSTRACT

Representing
 Mount
 Wutai’s
 五臺山 Past:

 A
 Study
 of
 Chinese
 and
 Japanese
 Miracle
 Tales
 about
 the
 Five
 Terrace
 Mountain

Susan
 Andrews

This
 dissertation
 explores
 diverse
 imaginings
 of
 Mount
 Wutai’s
 significance

put
 forward
 between
 the
 seventh
 and
 fourteenth
 centuries.
 It
 is
 built
 around
 a
 close

reading
 of
 five
 principal
 miracle
 tales,
 various
 versions
 of
 which
 appear
 in
 court

memorials,
  clerical
  biographies,
  diaries,
  statuary
  sets,
  temple
  chronicles,
  local

gazetteers,
 and
 inscriptions
 preserved
 in
 China
 and
 Japan.
 Comparing
 the
 different

portrayals
 of
 the
 mountain
 in
 these
 five
 primary
 narratives
 together
 with
 many

other
 miracle
 tales
 set
 at
 the
 mountain,
 this
 thesis
 attempts
 to
 explain
 how
 and
 for

whom
 the
 representation
 of
 Mount
 Wutai’s
 significance
 worked.
 The
 dissertation

proposes
 that
 during
 the
 course
 of
 its
 emergence
 as
 the
 focus
 of
 regional,
 national,

and
 international
 devotion,
 the
 site’s
 former
 importance
 was
 repeatedly
 recast
 in

ways
 that
 met
 the
 needs
 of
 changing
 audiences
 in
 Tang
 (618-­‐907)
 and
 Song
 (960-­‐
1279)
 China
 and
 Heian
 (794-­‐1185)
 and
 Kamakura
 (1185-­‐1333)
 Japan.
Table
 of
 Contents

ACKNOWLEDGEMENTS
 ......................................................................................................................
 III

CHAPTER
 ONE:
 INTRODUCTION
 .......................................................................................................
 1

ORIENTATIONS
 ..........................................................................................................................................................
 1

SCHOLARLY
 CONTEXTS
 .............................................................................................................................................
 5

PROJECT
 OUTLINE
 ..................................................................................................................................................
 13

CHAPTER
 TWO:
 THE
 WANGZI
 SHAOSHEN
 TEMPLE
 (TEMPLE
 OF
 THE
 PRINCE
 WHO

TORCHED
 HIS
 BODY)
 AND
 THE
 MAKING
 OF
 MOUNT
 WUTAI
 ...............................................
 18

2.1
 HUIXIANG'S
 GU
 QINGLIANG
 ZHUAN:
 THE
 TEXT
 AND
 ITS
 CONTEXTS
 ......................................................
 20

2.1.i
 Huixiang’s
 Gu
 Qingliang
 zhuan
 and
 the
 Mountain
 Gazetteer
 Genre
 .................................
 20

2.1.ii
 The
 Multivocality
 of
 Huixiang’s
 Text
 ..............................................................................................
 26

2.2
 AN
 INTRODUCTION
 TO
 THE
 WANGZI
 SHAOSHEN
 TEMPLE
 FOUNDING
 LEGEND
 .................................
 31

2.2.i
 The
 Aśoka
 Stūpa
 .......................................................................................................................................
 34

2.2.ii
 Regarding
 the
 Prince’s
 Auto-­‐Cremation
 .......................................................................................
 45

2.2.iii
 Relics,
 Healing
 and
 Visions
 ................................................................................................................
 49

2.3
 ENVISIONING
 MOUNT
 WUTAI’S
 PAST
 IMPORTANCE
 AS
 A
 PLACE
 WHERE
 MAÑJUŚRĪ
 IS
 PRESENT
 ..
 58

2.3.i
 The
 Tale
 of
 the
 Blind
 Woman’s
 Healing
 .........................................................................................
 58

2.3.ii
 Mañjuśrī’s
 Manifestation
 as
 a
 Mysterious
 Stranger
 before
 Zhimeng
 ..............................
 62

2.3.iii
 Mañjuśrī’s
 Manifestation
 as
 a
 Mysterious
 Stranger
 before
 Gao
 Shoujie
 .......................
 64

2.4
 VISIONARY
 BUILDING
 .....................................................................................................................................
 67

CONCLUSIONS
 ..........................................................................................................................................................
 70

CHAPTER
 THREE:
 HIDDEN
 LANDSCAPES
 ....................................................................................
 73

3.1
 THE
 TALE
 OF
 THE
 THREE
 ŚRAMAṆAS
 ........................................................................................................
 73

3.2
 THE
 IMMATERIALITY
 OF
 IMMORTALITY
 .....................................................................................................
 78

3.2.i
 Tales
 of
 Hidden
 Landscapes:
 The
 Story
 of
 the
 Novice
 Zhou
 ..................................................
 79

3.2.ii
 Tales
 of
 Hidden
 Landscapes:
 The
 Story
 of
 the
 Vanishing
 Grove
 .........................................
 82

2.2.iii
 Tales
 of
 Hidden
 Landscapes:
 The
 Layman
 from
 Daizhou
 ....................................................
 86

2.2.iv
 Tales
 of
 Immortality:
 Mount
 Fanxian’s
 Founding
 ...................................................................
 87

3.2.iv
 Tales
 of
 Immortality:
 The
 Record
 of
 the
 Cleric
 Puming
 ........................................................
 88

3.3
 THE
 DA
 FU/FUTU
 TEMPLE’S
 FOUNDING
 LEGEND
 ...................................................................................
 93

3.4
 HISTORICAL
 PERSPECTIVES
 ..........................................................................................................................
 99

3.4.i
 Historical
 Perspectives:
 ......................................................................................................................
 100

Huize’s
 Imperially
 Commissioned
 Journey
 to
 Mount
 Wutai
 and
 the
 Story
 of
 the
 Suopo

Temple
 Rainy
 Retreat
 ...................................................................................................................................
 100

3.4.ii
 Historical
 Perspectives:
 The
 Story
 of
 Cleric
 Shijiamiduoluo
 .............................................
 107

CONCLUSIONS
 ........................................................................................................................................................
 110

CHAPTER
 FOUR:
 MAÑJUŚRĪ,
 MONKS,
 AND
 MOFA:
 THE
 STANDARDIZATION
 OF
 MOUNT

WUTAI’S
 REPRESENTATION
 IN
 THE
 TANG
 AND
 SONG
 .........................................................
 112

4.1
 STORIES
 OF
 CONJURED
 TEMPLES:
 THE
 SOURCES
 ...................................................................................
 113

4.2
 CONJURED
 TEMPLES:
 THE
 TERMINOLOGY
 ...............................................................................................
 117

4.3
 RECORDS
 OF
 WUZHUO’S
 ENTRY
 INTO
 CONJURED
 TEMPLES
 ................................................................
 122

4.3.i
 Records
 of
 Wuzhuo’s
 Entry
 into
 the
 Conjured
 Qingliang
 Temple
 ....................................
 124

4.3.ii
 Records
 of
 Wuzhuo’s
 Other
 Encounters
 .....................................................................................
 130

4.4
 OTHER
 RECORDS
 OF
 CONJURED
 TEMPLES
 ...............................................................................................
 134

  i
4.4.i
 Records
 of
 Shenying’s
 Entry
 into
 the
 Conjured
 Fahua
 Cloister
 .........................................
 135

4.4.ii
 Records
 of
 Daoyi’s
 Entry
 into
 the
 Conjured
 Jinge
 Temple
 ..................................................
 138

4.4.iii
 Records
 of
 Fazhao’s
 Entry
 into
 the
 Conjured
 Zhulin
 Temple
 ..........................................
 139

4.4.iv
 Records
 of
 Wuran’s
 Entry
 into
 the
 Conjured
 Fusheng
 Temple
 .......................................
 141

4.5
 MOUNT
 WUTAI’S
 PORTRAYAL
 IN
 TALES
 OF
 CONJURED
 TEMPLES
 ......................................................
 144

4.5.i
 Mount
 Wutai
 in
 Tales
 of
 Conjured
 Temples:
 Mañjuśrī’s
 Pure
 Land
 ................................
 144

4.5.ii
 Mount
 Wutai
 in
 Tales
 of
 Conjured
 Temples:
 Representations
 of
 Mañjuśrī
 ................
 148

4.5.iii
 Mount
 Wutai
 in
 Tales
 of
 Conjured
 Temples:
 The
 Era
 of
 Dharmic
 Decline
 ................
 157

4.6
 HISTORICAL
 PERSPECTIVES
 .........................................................................................................................
 159

4.6.i
 Imperial
 Patronage
 of
 Conjured
 Temples
 at
 Mount
 Wutai
 ................................................
 159

4.6.ii
 Stories
 about
 the
 Imperial
 Patronage
 of
 Temples
 ................................................................
 163

CONCLUSIONS
 ........................................................................................................................................................
 165

CHAPTER
 FIVE:
 MOUNT
 WUTAI’S
 DEPICTION
 AS
 THE
 OBJECT
 OF
 INTERNATIONAL

PILGRIMAGE
 .......................................................................................................................................
 168

5.1
 MOUNT
 WUTAI:
 AN
 INTERNATIONAL
 PILGRIMAGE
 DESTINATION
 .....................................................
 170

5.2
 REPLICATING
 REPLICAS:
 CHŌNEN’S
 POST-­‐PILGRIMAGE
 CAREER
 .......................................................
 189

5.3
 FAMILY
 MATTERS:
 CHŌNEN’S
 MAÑJUŚRĪ
 AND
 MOUNT
 WUTAI-­‐FOCUSED
 ENDEAVORS
 .................
 192

5.4
 MIRACULOUS
 REVERSALS
 ............................................................................................................................
 200

CONCLUSIONS
 ........................................................................................................................................................
 204

CHAPTER
 SIX:
 THE
 PORTRAYAL
 OF
 MOUNT
 WUTAI
 AS
 ONE
 HUB
 IN
 A
 MULTI-­‐
CENTERED
 NETWORK
 OF
 SITES
 CONNECTED
 TO
 MAÑJUŚRĪ
 .............................................
 207

6.1
 JŌE’S
 EXPANDING
 HAGIOGRAPHY
 ..............................................................................................................
 209

6.2
 JŌE’S
 HAGIOGRAPHY
 AND
 THE
 FUJIWARA
 NO
 KAMATARI
 ANCESTRAL
 CULT
 ....................................
 216

6.3
 JŌE’S
 HAGIOGRAPHY
 AND
 THE
 SHINGON
 RITSU
 MOVEMENT
 ...............................................................
 221

6.3.i

 The
 Thirteen-­‐Storied
 Pagoda
 .........................................................................................................
 221

6.3.ii
 Shingon
 Ritsu
 Memorial
 Rites
 ........................................................................................................
 230

CONCLUSIONS
 ........................................................................................................................................................
 236

CHAPTER
 SEVEN:
 RE-­‐PRESENTING
 MOUNT
 WUTAI’S
 PAST
 ...............................................
 239

BIBLIOGRAPHY
 .................................................................................................................................
 245

  ii
Acknowledgements

I
 feel
 very
 privileged
 to
 have
 had
 the
 opportunity
 to
 complete
 my
 graduate

work
 at
 Columbia
 University.
 I
 would
 like
 to
 thank
 Bernard
 Faure,
 Max
 Moerman,

Michael
 Como,
 and
 my
 wonderful
 advisor
 Chünfang
 Yü
 for
 giving
 me
 an
 academic

home
 here.
 You
 have
 been
 extremely
 patient
 and
 caring
 teachers
 and
 I
 am
 grateful

to
 each
 of
 you
 for
 so
 generously
 sharing
 knowledge,
 feedback,
 and
 advice
 with
 me.

The
 women
 and
 men
 alongside
 whom
 I
 have
 studied
 in
 the
 Department
 of

Religion
 have
 over
 the
 past
 seven
 years
 become
 some
 of
 my
 dearest
 friends.
 Patton

Burchett,
 Todd
 French,
 Stephanie
 Lin,
 Heather
 Ohaneson,
 Gregory
 Scott,
 and
 Daniel

Vaca:
 time
 and
 time
 again
 you
 have
 gone
 out
 of
 you
 way
 to
 help
 and
 support
 me.
 I

wish
 you
 great
 success
 and,
 more
 importantly,
 much
 joy
 in
 the
 future.

Writing
 my
 dissertation,
 I
 have
 received
 encouragement
 and
 direction
 from

an
 astonishing
 number
 of
 individuals.
 I
 would
 like
 to
 thank
 my
 teachers
 Koichi

Shinohara
 and
 Phyllis
 Granoff
 for
 the
 immense
 kindness
 they
 have
 shown
 me.
 I
 am

very
 appreciative
 of
 the
 guidance
 I
 have
 received
 from
 James
 Benn
 at
 McMaster

University,
 as
 well
 as
 Victor
 Hori
 at
 McGill
 University,
 Eileen
 Schuller
 at
 McMaster

University,
 and
 Brian
 Nagata
 of
 BDK
 America.
 I
 feel
 very
 lucky
 to
 have
 come
 to
 know

Jessica
  Main
  at
  the
  University
  of
  British
  Columbia,
  Wen-­‐shing
  Chou
  at
  Hunter

College,
  and
  Fiona
  Black,
  Andrew
  Wilson,
  and
  Barb
  Clayton
  at
  Mount
  Allison

University.
 I
 would
 also
 like
 to
 thank
 John
 Nelson
 at
 the
 University
 of
 San
 Francisco

and
 Jinhua
 Chen
 at
 the
 University
 of
 British
 Columbia
 for
 the
 opportunities
 to
 learn

and
 teach
 that
 they
 have
 given
 me.

  iii
During
  my
  graduate
  studies
  a
  number
  scholarships
  have
  allowed
  me
  to

devote
 my
 time
 and
 energy
 entirely
 to
 learning.
 I
 am
 very
 grateful
 to
 the
 Buddha

Dharma
 Kyōkai
 for
 awarding
 me
 a
 Canada
 Graduate
 Scholarship
 to
 pursue
 research

in
 Buddhist
 Studies
 in
 Japan.
 I
 am
 indebted
 to
 the
 Social
 Sciences
 and
 Humanities

Research
 Council
 of
 Canada
 for
 the
 support
 it
 provided
 me
 both
 as
 an
 M.A.
 and
 a

Ph.D.
 student.
 I
 owe
 a
 great
 deal
 of
 thanks
 to
 the
 Institute
 for
 Religion,
 Culture,
 and

Public
  Life
  and
  the
  Chiang-­‐Ching
  Kuo
  Foundation
  for
  International
  Scholarly

Exchange
 for
 awarding
 me
 scholarships
 to
 complete
 my
 dissertation
 research
 and

writing.
 I
 would
 also
 like
 to
 thank
 the
 faculty
 at
 the
 Ho
 Center
 for
 Buddhist
 Studies

at
 Stanford
 University
 for
 giving
 me
 an
 academic
 base
 in
 the
 San
 Francisco
 Bay
 Area.

Finally,
 I
 would
 like
 to
 thank
 my
 family
 for
 encouraging
 me
 to
 purse
 my
 love

of
 learning
 and
 teaching.
 My
 father
 Peter
 James
 Andrews,
 my
 mother
 Sarah
 Patricia

Andrews,
 my
 brother
 David
 James
 Andrews,
 my
 sister
 Elizabeth
 Jane
 Andrews,
 and

my
 grandmother
 Mary
 Agnes
 Andrews
 have
 always
 accepted
 me
 for
 who
 I
 am.

Together
 with
 Stephanie
 Donovan,
 Alexis
 Mahoney,
 Sarah
 Pelton,
 and
 my
 entire

Andrews,
 Ingalls,
 Kemp,
 Navarro,
 Pacheco,
 and
 Welch
 family,
 they
 have
 cheered
 me

on
 and
 cheered
 me
 up
 as
 I
 have
 completed
 my
 Ph.D.
 Noel
 Pacheco:
 meeting
 you
 was

the
 best
 thing
 that
 has
 ever
 happened
 to
 me,
 marrying
 you
 was
 the
 best
 decision

that
 I
 have
 ever
 made.
 Thank
 you,
 most
 of
 all,
 for
 loving
 and
 caring
 for
 me
 from
 the

very
 first
 to
 the
 very
 last
 day
 of
 my
 doctoral
 studies.
 I
 dedicate
 this
 dissertation
 to

you
 and
 to
 our
 family.

  iv
To
 Noel
 and
 our
 family

  v
1

Chapter
 One

Introduction

Orientations

Depictions
 of
 Mount
 Wutai’s
 五臺山
 (literally,
 the
 Five
 Terrace
 Mountain)

importance
 changed
 considerably
 between
 the
 seventh
 and
 fourteenth
 centuries.

This
 dissertation
 traces
 the
 contours
 of
 that
 transformation.
 It
 is
 built
 around
 a
 close

reading
 of
 five
 principal
 miracle
 tales,
 various
 versions
 of
 which
 appear
 in
 court

memorials,
  clerical
  biographies,
  diaries,
  statuary
  sets,
  temple
  chronicles,
  local

gazetteers,
 and
 inscriptions
 preserved
 within
 and
 far
 beyond
 the
 borders
 of
 the

mountain’s
  present-­‐day
  Shanxi
  山西
  province
  home.
  Comparing
  the
  diverse

portrayals
 of
 the
 mountain
 in
 these
 five
 primary
 narratives
 together
 with
 many

other
 miracle
 tales
 set
 at
 the
 mountain,
 in
 the
 following
 pages
 I
 will
 attempt
 to

explain
  how
  and
  for
  whom
  the
  representation
  of
  Mount
  Wutai’s
  significance

worked.
 More
 specifically,
 I
 will
 propose
 that
 during
 the
 course
 of
 its
 emergence
 as

the
 focus
 of
 regional,
 national,
 and
 international
 devotion
 during
 this
 period,
 the

site’s
  former
  importance
  was
  repeatedly
  recast
  in
  ways
  that
  met
  the
  needs
  of

changing
 audiences.

Though
 these
 accounts
 constitute
 but
 a
 tiny
 fraction
 of
 the
 large
 body
 of

material
 composed
 about
 this
 place,
 careful
 study
 of
 the
 narratives
 I
 have
 collected

here
  nevertheless
  provides
  us
  with
  a
  window
  into
  the
  multiple,
  sometimes

competing,
 ways
 that
 groups
 of
 people
 envisioned
 Mount
 Wutai.
 After
 all,
 these

stories
 about
 a
 handful
 of
 individuals
 who
 witnessed
 extraordinary
 events
 at
 the
2

site
 are
 available
 to
 us
 today
 because
 the
 many
 people
 who
 received,
 retold,
 and

recorded
 the
 tales
 deemed
 them
 worthy
 of
 attention.
 Recently,
 Robert
 Campany
 has

emphasized
 the
 “densely
 social
 quality”
 of
 the
 miracle
 tale
 genre,
 writing
 that
 the

collective
 nature
 of
 these
 “artifacts
 of
 narrative
 and
 social
 memory...is
 precisely

what
 makes
 them
 valuable
 as
 material
 for
 the
 history
 of
 religions”
 (Campany
 2012,

6,
  61).
  “We
  may
  not
  be
  able
  to
  conclude
  from
  these
  narratives
  ‘what
  actually

happened’
 at
 the
 level
 of
 events
 at
 this
 or
 that
 time
 and
 place,”
 Campany
 continues,

“but
 we
 may
 infer
 a
 great
 deal
 about
 what
 many
 people
 believed
 had
 happened—
and
 what
 they
 wanted
 others
 to
 believe”
 (Campany
 2012,
 61).
 Between
 the
 seventh

and
 fourteenth
 centuries
 the
 tales
 I
 have
 assembled
 here
 not
 only
 reflected
 and

shaped
  how
  groups
  of
  people
  envisioned
  Mount
  Wutai
  but
  the
  imagining
  and

reimagining
 of
 this
 site,
 further,
 afforded
 those
 who
 participated
 in
 the
 process
 of

narrating
 Mount
 Wutai’s
 past
 an
 opportunity
 to
 articulate
 and
 renegotiate
 their
 own

positions
 vis-­‐à-­‐vis
 the
 wider
 Buddhist
 world.

Rather
 than
 presenting
 a
 comprehensive
 account
 of
 the
 site’s
 history,
 then,
 in

this
 dissertation
 I
 will
 consider
 what
 writing
 about
 Mount
 Wutai’s
 past
 achieved
 in

several
 pre-­‐fifteenth
 century
 contexts.
 I
 will
 propose,
 in
 short,
 that
 the
 practice

facilitated
 literal
 and
 figurative
 construction.
 There
 is,
 first,
 a
 seemingly
 concrete

relationship
 between
 these
 miracle
 tales
 and
 the
 establishment
 of
 physical
 sites.
 All

but
 one
 of
 the
 five
 main
 stories
 around
 which
 I
 have
 structured
 this
 dissertation

serves
 as
 a
 founding
 legend
 for
 a
 building
 erected
 in
 Tang
 China
 (618-­‐907)
 or
 Heian

(794-­‐1185)
 and
 Kamakura
 (1185-­‐1333)
 Japan.
 The
 tales
 of
 the
 Wangzi
 shaoshen