by C. T. Hsia
44. The story of Zheng Jiaofu is told in Liexian zhuan: Zheng meets two female immortals at the bend of a river. They take off jade pendants hanging from their waists and give them to him, but before he has accompanied them very far along the riverbank, both they and the pendants have disappeared; see Liexian zhuan jiaojian, 52–57.
45. Another reference to Liu Chen’s encounter with the goddess at Peach Spring Grotto.
46. The account of the Hairy Maiden is found in Liexian zhuan: “The Hairy Maiden had the style name Yujiang. She lived on Huayin Mountain, and generations of hunters saw her. Her body was covered with hair. She said she was a palace lady of the first Qin emperor. When Qin fell, she fled to the mountains. A Daoist taught her to eat pine leaves, and she was thus no longer hungry or cold. By the Western Han, she was already a hundred and seventy years old” (Liexian zhuan jiaojian, 132–33; Taiping guangji 59.365).
47. The nine sources of brightness in Buddhist astronomy: sun, moon, Mars, Lucifer (morning star), Jupiter, Venus, Saturn, comets, and zodiacal light.
48. Three pairs of asterisms found in the constellation Ursa Major.
49. Literally, “the eight or nine regions of the Yunmeng marshes,” which are located north and south of the Yangtze River on the western border of Hubei province and cover an area of eight or nine hundred li.
50. Willow Branch: “For a carefree spree, there are the jasper islands and agate cliffs.”
51. Willow Branch: “When she said ‘Long,’ it means she is the daughter of the dragon king.”
52. The toad and the cassia, both associated with the moon, symbolize success in the examination. Willow Branch: “Give up your romantic sensibility and fine talent.”
53. This lengthy aside in Anthology is not included in the Willow Branch version, which has instead a short account of how the acolyte kills the tiger by aiming a small stone at its throat. In both cases, one can say that the acolyte’s adventures have nothing to do with the plot but must have provided opportunities for miming and impromptu jokes. In this case, the acolyte’s “anal escape” might have been connected to the alleged homosexual exploits of monks, which were a staple of bawdy humor in late imperial literature.
54. For the “phoenix glue,” see chap. 9, this volume, n. 87.
55. Literally, “Who would have known that the lotus will grow in the fire?” The image is derived from the Vimalakirti Sutra, “The lotus growing in fire can be said to be rare indeed.” It also comes to mean how one achieves enlightenment despite (or because of) travails and tribulations.
56. In the Willow Branch version, the female lead enters: “I am the Fairy Mother of the Immortal Realm. Just as I was taking part in a feast in the Dragon Palace, we saw a scholar at the sea’s edge using something—God knows what it is—to get the seawater boiling. The Dragon King sent me to enlighten him. What is to be done!” For Meng Chengshun’s comment, see note 7.
57. Dragon kings are supposed to bring thunder and rain. See, for example, Journey to the West (Xiyou ji), chap. 10, and the Yuan play Liu Yi Delivers a Letter to Lake Dongting.
58. Literally, “Measuring out the sea by sheng and dou” (Dahai jianglai shengdou liang 大海將來升斗量): both sheng (about 1 quart) and dou (about 2.5 gallons) are units of measurement. In chap. 3, this volume, dou is translated as “peck.” See Huainanzi honglie jijie 20.665, “Taizu xun” 泰族訓: “One cannot measure Mount Tai by zhang and chi; one cannot measure the Yangtze River and the sea by dou and hu [ten dou]” (Taishan buke zhangchi ye jianghai buke douhu ye 泰山不可丈尺也, 江海不可斗斛也); the Yuan play Young Yuchi Recognized His Father at the Battlefield and Returned to Court (Xiao Yuchi jiang dou jiang renfu guichao 小尉遲將鬬將認父歸朝): “In all cases a man cannot be judged by his appearance, just as the sea cannot be measured by the dou” (Fanren bukeyi maoxiang haishui bukeyi douliang 凡人不可以貌相, 海水不可以斗量). These sayings usually mean how one fails to understand something or someone by applying inappropriate or inadequate categories of judgment. Here the abbot is turning the idiomatic expression upside down and showing his consternation about the sea running dry as Zhang measures it by the dou. Willow Branch: “Slow down with your burning! / Let go of this!”
59. Willow Branch: “Just because our lovely maiden / Singled you, handsome lad, for favor.”
60. Fusang is a sacred tree that grows in the sea and from which the sun is said to rise. Thus the expression has come to indicate the eastern horizon.
61. Literally, “weak water,” which is said to surround the Immortal Realm in the sea and which is so lacking in density that a feather dropped into it would sink like a stone.
62. A magnanimous person who understands and forgives everything is said to have a spirit “as wide and broad as the capacious sea” (kuanhong hailiang 寬洪海量).
63. This refers to a common ditty celebrating weddings: “Let his hat shine and bloom, / Today he will be the groom. / His sleeves are tight and fit, / Today he will be a darling and a hit” (Mao’er guangguang jinri zuoge xinlang xiu’er zhaizhai jinri zuoge jiaoke 帽兒光光, 今日做個新郎 。 袖兒窄窄, 今日做個嬌客). Willow Branch: “That side is vast as the sky, / Truly a generosity encompassing all like the sea, / Just so that you, husband and wife, can come together.”
64. Du Weiniang was a singing girl of the Tang dynasty; her songs are included in the Tang miscellany Jiaofangji by Cui Lingqin (eighth century), 3. For Zhang Chang, see chap. 9, this volume, n. 19.
65. In Willow Branch, act 3 ends here.
66. “Sole-mate” is Patrick Hanan’s translation of bimuyu 比目魚 in The Invention of Li Yu, a flat fish with parallel eyes. This is a traditional image of conjugal bliss.
67. Literally, “water and fire cannot share the (same) stove.” The alchemical imagery is consistent in these two lines, for lead is associated with water and mercury with fire in Daoist prescriptions for refining gold from base metals. Thus, just as lead and mercury refer to the ingredients used by the scholar Zhang to boil the sea, so do water and fire represent the inevitable result of using such ingredients.
68. These are all stock expressions used to describe success in the imperial examinations.
69. Willow Branch includes another aria between “Buying Good Wine” and “Song of Peace,” “Happy Three”: “I see that the scene at the Golden City and Jasper Pool is far from mundane, / Truly it is worthy of being depicted in a painting. / Jade palace, pearl towers, and brocade are in hazy abundance, / As the tunes of Rainbow Skirts are played. / As the song of free roaming is done, / We can bow and dance together.”
70. Guang Chengzi was an immortal who explained the way of immortality to the Yellow Emperor.
71. Literally, you have checked the books of divination to determine if and when we should get married.
72. A common idiom compares the mind to a monkey and the will to a horse. Thus Can tong qi 參同契, a text on alchemy attributed to Wei Boyang (second century): “The mind, like a monkey, cannot be stilled; the will, like a horse, gallops in different directions.” See Zhang Yuchu, Shao Yizheng, and Zhang Guoxiang, Zhengtong Daozang, 34:407. The comparison of the mind to a monkey is ubiquitous in Journey to the West.
73. The second half (lines 5–8) of Shao Yong’s “Song of Observing the Changes” (Guan Yi yin 觀易吟), cited ibid., 39:618.
74. The first half (lines 1–4) of Shao Yong’s “Song of Observing the Changes.” The “three fundaments” are heaven, earth, and humans. Shao Yong is saying that no empty talk of the three fundaments is necessary if he recognizes the oneness of self and world.
75. “Crown of the Gate” (dingmen 頂門) and “Turning Point” (lizi 棙子) are technical terms that refer to the various points of the body in Daoist breathing exercises and self-cultivation.
76. Shao Ping was Lord of Dongling under the Qin. After the fall of the Qin, he made a living by growing melons. He advised the Han minister Xiao He on how to abnegate himself to avoid the Han emperor’s suspicion (Shiji 53.
2017).
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