TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)1971 ), and To So mikkyoshi ronko (Kyoto, 1982). Texts spoken by Mahavairocana
are "Pure."
3 Tsuda Shin 'ichi, "The Hermeneutics of Kiikai," Acta Asiatica: Bulletin of the Insti-
tute of Eastern Culture 47 ( 1985): 86.
4 As, e.g., in Hakeda, Kiyota, and Matsunaga. For a summary of the debate on just
when "pure" Shingon and the two-mm:ujala system appeared, see Lokesh Chandra,
The Esoteric Iconography of Japanese Mal}t;ialas, Satapitaka Series no. 92 (New
Delhi: International Academy of Indian Culture, 1971 ).
5 Iyanaga Nobumi summarizes the evidence for all three iiciiryas having the
Sarvatathiigatatattvasaf!lgraha (STTS) in his masterful "Recits de Ia soumission de
Mahdvara par Trilokyavijaya d'apres les sources Chinoises et Japonaises," in Tantric
and Taoist Studies in Honor of R. A. Stein, vol. 3, ed. Michel Strickmann, Melanges
Chinois et Bouddhiques, vol. 22 (Brussels: lnstitut Beige des Hautes Etudes Chi-
noises, 1985), pp. 706-7, n. 143. The transmission of these texts is quite complicated,
particularly in.the case of the STTS. For the Mahiivairocana Siitra (MVS), see Tajima,
Etude sur le Mahiivairocana-Siitra (Dainichikyo), and lyanaga's "Liste des abrevia-
tions (Bibliographie commentee )," contained in his "Recits de Ia soumission de
Mahdvara," pp. 649-55. For the STTS, see David L. Snellgrove's introduction to
Lokesh Chandra and D. L. Snellgrove, Sarva-Tathiigatha-Tattva-Smigraha, Sata-
Pitaka Series, vol. 269 (New Delhi: Mrs. Sharada Rani, 1981), pp. 5-67, and lyanaga,
"Liste des abreviations," 656-57.
6 See Taisho shinshii daizokyo (The Taisho canon in Chinese, hereafter T.), T. 2120:52,
Tai-tsung ch 'ao tseng ssu-k'ung ta-pien cheng kuang-chih san-tsang ho-shang piao
chih-chi (The collected documents relating to the monk Pu-k'ung of Tai-tsung's
reign), comp. Amoghavajra's disciple Yuan-chao. In 844a28-29 Amoghavajra specif-
ically speaks of his most advanced disciples, all of whom he has fully initiated into
the "Yoga of the Five Divisions," or that of the STTS. Elsewhere, such as in the Tou-
pu t'o-lo-ni mu (T. 903 898c-900a) attributed to Amoghavajra, but probably the work
of a disciple, both traditions are mentioned, and yet other disciples such as his biogra-
pher Chiao Ch'ien make pointed reference to Amoghavajra's teachings as being com-
prised of the STTS and "the method of setting up the mal}t;iala according to the
Mahakiirunagarbhamal}t;iala of the Mahiivairocana Siitra" (see T. 2056, 292c5ff, and
283a6-9). For Hui-lang, see T. 2!20:52.850c12-15, 85la9-852b6, etc. Some Japan-
ese scholars, such as Ono Gemmyo, have argued on the basis of mal}t;iala iconogra-
phy that Amoghavajra is the author of the pure "dual mal}t;iala" tradition; see
Chandra, p. 37.
7 See Hakeda, p. 149. Various "reconstructed lineage trees" are available in Mikkyo
daijiten, 6:1-32, rev. and enlarged ed. in 6 vols. (Kyoto: H6z6kan, 1970; originally
published in 3 vols., 1931-33).
8 Interestingly, Shingon scholars present this picture alongside that of the supernormal
Kiikai who learned the tradition in six months; see Hakeda, pp. 62-76.
9 One exception is Chou !-liang's monograph-size article, "Tantrism in China,"
Harvard Journal of Asiatic Studies 8 (March 1945): 241-332; another is Raoul Birn-
baum's work, including his "Introduction to the Study ofT'ang Buddhist Astrology,"
Bulletin of the Society for the Study of Chinese Religions 8 (Fall 1980): 5-19, and his
Studies on the Mysteries of Mai'ijusrl (Boulder: Society for the Study of Chinese Reli-
gions, 1983).
10 An interesting example is the superb work of Osabe Kazuo (n. 2 above). Osabe,
unlike most Japanese scholars of Shingon and Chen-yen, spends a great deal of effort
on what amounts to "miscellaneous" tantra and in doing so recognizes its tremendous
importance and the importance of Chen-yen's relationship to Chinese folk and Taoist
traditions. Yet he still uses the categories of pure and miscellaneous.