洞天寻隐·学林纪丨写真山之形：从“山水图”、“山水画”谈道教山水观之视觉型塑（上）(26)

[7] 见施康强译，劳格文:《中国的文字与神体》，《法国汉学》，2 期（1997年），页 79。
[8] 关于符号在物质宗教研究上的定义，参考 Wei-cheng Lin, “Sign,” Material Religion 7.1 (2010): 100-107.
[9] Isabelle Robinet, Taoist Meditation: The Mao-Shan Tradition of Great Purity, translated by Julian F. Pas and Norman J. Girardot (Albany: State University of New York Press, 1993), 163.
[10] （宋）张君房：《云笈七签》，卷 102（中华书局本），页 2207。英文翻译见 Kristofer Schipper, “The True Form: Reflections on the Liturgical Basis of Taoist Art,”《三教文献》4 (2005): 104-105.
[11] Franciscus Verellen 及 Kristofer Schipper 在编辑《道藏通考》时，将《道藏》里的经典分为 “一般流传”（ingeneral circulation）和 “内部流传”（internal circulation) 两大类。遑论这样的分类是否完全正确，至少它反映了道教文书有内外之别，有很多符图秘文，都是不对外传授或公开展示的。Kristofer Schipper and Franciscus Verellen, eds., The Taoist Canon, vol. 3, 1347-1392.
[12] “(C)laim to possess very precious, rare, and valuable knowledge, while simultaneously partially revealing and largely concealing it.”原文见 Hugh Urban,“ The Torment of Secrecy: Ethical and Epistemological Problems in the Study of Esoteric Traditions,” History of Religions 37.3 (1998): 235. 有关 Hugh Urban 归纳的七点宗教秘密主义之特点摘要，可见 Clarke Hudson,   “Spreading the Dao, Managing Mastership, and Performing Salvation: The Life and Alchemical Teachings of Chen Zhixu,” (Ph.D. diss., Indiana University, 2007), 25-26. 与此相关的特质则为精英主义（elitism）。