. on esoteric buddhism in china 169
T. 1954.46) by Jñānacakra/Zhihuilun (fl. ninth century) where
we read:
The secret of cultivating the Buddha body is the vinaya. Holding the secret
of the Buddha’s speech is the mantras and depending on the secret of the
Buddha’s mind is true wisdom. These are the circumstances relating to
the Three Secret Doors of Liberation (sanmi dumen ).^41This interpretation of the three mysteries or three secrets (sanmi
), a major tenet of mature Esoteric Buddhism, reflects the strong
tendency in many Esoteric Buddhist texts toward the use of a distinct
and hermetic vocabulary. This is, in effect, a rephrasing and reconfigu-
ration of what is otherwise standard Mahāyāna doctrine.^42
In the Dili sanmeiye Budongzun shengzhe niansong bimi fa
(Secret Method of Chanting the Trisa-
maya of the Worthy and Holy Acala; T. 1201) by Amoghavajra we find
several instances where the concept of “secret” is associated with the use
of mantras and Esoteric Buddhist practice in general, such as “holding
the secret (michi )”^43 and “secret method (bimi fa ).”^44 And
“this is why the Wise Ones calm their minds by using this method
(men ) whereby they take secrecy as their practice.”^45 More specifi-
cally, the text refers to the practice of the Esoteric Buddhist adept:
“It is for this reason that the mantrin (zhenyan xing zhe ),^46
thought after thought, should accord with the secret words (miyu
) of all the Buddhas.”^47 The secret aspect is also stressed in the
Julijialuo longwang yigui (Ritual Proceedings of
the Dragon King Kulikala; T. 1208), translated by Vajrabodhi, where
the ritual practices are referred to as “the Dragon King Kulikala’s
secret cultivation of mantras and mudrās.”^48
That practitioners of Buddhist arcana had a special view of practices
involving spells and magic is evidenced in a dhāraṇī sūtra such as
(^41) T. 1954.46:989a.
(^42) For a discussion of the Mahāyāna precursers of the esoteric “three secrets,” see
McBride 2006. 43
T. 1201.21:18c.
(^44) T. 1201.21:20a.
(^45) T. 1201.21:16b.
(^46) It is also interesting that we here find the practitioner referred to as “mantrin,”
in contrast to the older “spell master.” In any case, this term clearly denotes a practi-
tioner of Esoteric Buddhism. 47
T. 1201.21:14b.
(^48) T. 1208.21:39a.