Zhunti Daoren
Character in the Chinese novel Fengshen Yanyi
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Zhunti Daoren (Chinese: 准提道人; pinyin: Zhǔntí Dàorén) is a character in the Chinese novel Fengshen Yanyi. He is one of the leaders of the Western Sect (西方教), together with Jieyin Daoren. In the novel, he comes from the Western Pure Land and takes part in the conflict between the Chan sect and Jie sect.[1]
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Zhunti first appears when he travels from the West to intervene on behalf of Ma Yuan, a demon who is about to be executed by the Chan sect. He later defeats Kong Xuan, takes him to the West, and participates in the battles against Tongtian Jiaozhu and the Jie sect.[2][3] Scholars have identified the character with Cundi, a Buddhist deity, although interpretations of his religious identity vary.[4]
In Fengshen Yanyi
Zhunti Daoren first appears in Chapter 61 of Fengshen Yanyi, where he identifies himself as a member of Xifang jiao (西方教, the Western Sect). He arrives from the West to intervene on behalf of Ma Yuan, a man-eating demon who is about to be executed by the Chan sect. Zhunti states that Ma Yuan is not named on the List of Gods, but has a karmic connection with the Western land, and asks to take him there. Wenshu Guangfa Tianzun agrees and allows Ma Yuan to accompany Zhunti to the West. Zhunti later appears in Chapter 71, Jiang Ziya Divides His Troops into Three Routes (姜子牙三路分兵), and Chapter 78, Three Religions Meet to Defeat the Immortal-Slaying Deployment (三教會破誅仙陣).
Zhunti later saves Fa Jie, the general of Sishui Pass, who is about to be executed. He takes Fa Jie to the West, where he converts to Buddhism, attains enlightenment, and becomes known as Prince Jeta.
In Chapter 71, Kong Xuan, the Grand Marshal of the Shang dynasty, stops the Zhou army at Jinji Ridge and defeats several immortals and generals of the Chan sect with his Five-Colored Divine Light. Zhunti Daoren arrives and fights Kong Xuan. Kong Xuan's saber and whip have no effect on him, and Zhunti uses the Seven-Treasure Tree (七寶妙樹) to deflect his attacks. Kong Xuan then uses the Five-Colored Divine Light to capture Zhunti, but Zhunti emerges unharmed and reveals a form with twenty-four heads and eighteen arms. He breaks Kong Xuan's armor and subdues him, forcing him to return to his original form as a peacock. Zhunti then releases the generals captured by Kong Xuan, takes Kong Xuan as his mount, and returns to the West.[5]
During the battle of the Ten Thousand Immortals Formation (萬仙陣), Zhunti and Jieyin Daoren join the Chan sect in its battle against Tongtian Jiaozhu and the Jie sect. Jieyin uses three śarīra relics to defend himself against Tongtian's sword.[6]
Zhunti uses the Six-Root Pure Bamboo (六根清靜竹) to subdue Wuyun Xian, one of Tongtian's disciples. The weapon causes Wuyun Xian to return to his original form, a large Ao, and Zhunti takes him to the West. Later, Zhunti joins Laozi and Yuanshi Tianzun in attacking Tongtian Jiaozhu. He uses his multi-headed, multi-armed form and strikes Tongtian with the Demon-Subduing Pestle (加持神杵), knocking him from his mount. Zhunti later confronts Tongtian again, this time accompanied by Kong Xuan. He uses the Seven-Treasure Tree to block Tongtian's attack and breaks his sword, after which Tongtian leaves the battlefield.[6]
Scholarly analysis
Zhunti Daoren has been identified with Cundi, a Buddhist bodhisattva.[1][7]
Tianyu Lei discusses several interpretations of Zhunti Daoren's identity, including his relationship to Cundi and the Buddhist traditions associated with the Western Sect. Lei also discusses an earlier proposal by Wei Juxian that Zhunti Daoren represents the Panchen Lama. Wei based this interpretation partly on the novel's contrast between the Eastern World and the Western Pure Land and the role of the Western Sect in the story.[8][4]
Lei notes that other scholars have questioned Wei's interpretation, pointing to the lack of clear Tibetan Buddhist characteristics in Zhunti and Jieyin. Lei also notes chronological problems with connecting the characters to the Dalai Lama and Panchen Lama, since Investiture of the Gods was published during the Ming dynasty, while the historical events used in Wei's comparison took place during the Qing dynasty.[4]
The late-imperial development of the Zhunti cult also included its incorporation into Daoist traditions. Lei notes that the Heart Sutra of Zhunti (准提心經) was included in the Daozang jiyao (道藏輯要), an anthology of Daoist texts. He cites Hsieh Shu-wei's observation that the text's appearance shows that the Zhunti cult extended beyond Buddhism and was adopted by other traditions, including Daoism.[4]
A later work, Lidai shenxian tongjian (《歷代神仙通鑑》), also mentions Jieyin and Zhunti together with Buddhist figures. In one passage, Tathāgata asks Yaoshi, Jieyin, Zhunti, Shizhi, and other companions to accompany him to a banquet.[4]
Temples
Zhunti Daoren is worshipped at several Daoist temples in China. At Weibaoshan in Dali, Yunnan, the Zhunti Pavilion (準提閣) enshrines Zhunti Daoren as its principal deity. The nearby Qingxia Palace (青霞宮), also known as Laojun Hall, enshrines Taishang Laojun, Zhunti Daoren, and other figures.[9]