Table Of ContentRepresenting
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
Description:A Study of Chinese and Japanese Miracle Tales about the Five Terrace .. 4.4.iv Records of Wuran's Entry into the Conjured Fusheng Temple Religion have over the past seven years become some of my dearest friends. the laymen Fang Deyuan 房徳元 and Wang Xuanshuang 王玄爽 who
