The Bodhisattva Avalokitesvara used to be a good-looking prince while he entered China. As Guanyin, the bodhisattva used to be commemorated from the 11th century onward within the form of a pretty lady who grew to become a common savior. during the final millennium, the feminine Guanyin has loved huge and fervid veneration all through East Asia and has seemed as an enormous personality in literature and legend. in a single story, Guanyin (as the princess Miaoshan) returns from the lifeless after being completed via the king, her father, for refusing to marry. the preferred model of this legend is the valuable Scroll of Incense Mountain (Xiangshan baojuan), an extended narrative in prose and verse and a piece of substantial literary advantage. It emphasizes the clash among father and daughter, during which all traditional arguments opposed to a non secular way of life are paraded and rebutted. A long description of Guanyin’s stopover at to the underworld, which specializes in the clash among grace and justice, is additionally included.
Personal Salvation and Filial Piety bargains a whole and completely annotated translation of the valuable Scroll, in accordance with a nineteenth-century version. the interpretation is preceded via a considerable advent that discusses the foundation of the textual content and the style to which it belongs and highlights the similarities and changes among the scroll and feminine saints’ lives from medieval Europe. There follows a translation of the much-shorter important Scroll of Good-in-Talent and Dragon Daughter, which gives a funny account of the way Guanyin got the 3 acolytes—Sudhana, Nagakanya, and a white parrot—who are usually proven surrounding her in renowned prints.
As the 1st English-language translation of significant "precious scrolls," own Salvation and Filial Piety will attract a variety of readers—from students of chinese language literature to scholars of Buddhism. past the sphere of East Asian experiences, it is going to curiosity experts in comparative faith and literature and feminist theologians. due to its energetic and relocating narratives, the textual content is appropriate for classes on renowned Buddhist religiosity (particularly woman religiosity) in chinese language society.
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