. esoteric buddhism in sichuan 399
, which served as the center for his cult in Mimeng , con-
tinued to function after the Mongol destruction of much of Sichuan
province in the second half of the thirteenth century.^16
Conclusion
Available sources on the history of esoteric Buddhism in Sichuan are
scanty; for this reason, the sculptural material surviving in situ repre-
sents our most valuable information on the popularity of this form of
Buddhism. As was the case with esoteric Buddhism in the other prov-
inces, the type of esoteric Buddhism that existed in Sichuan during the
Tang was only partly a reflection of what flourished in the region of
the twin capitals, at least until the end of the Tang.
Recent studies on epigraphical sources have revealed that in the
course of the ninth century at least one monk in the lineage of ortho-
dox Zhenyan Buddhism settled in the central-northern part of Sich-
uan. This data is important, as it provides us with a direct link between
the type of mature esoteric Buddhism that flourished in the twin capi-
tals of the Tang and the Sichuanese developments. Not only does this
give us the much needed proof for a connection with the examples of
Zhenyan Buddhist iconography in the province, it also links Liu Ben-
zun, albeit indirectly, with full-fledged Zhenyan Buddhism. However,
this should not blind us to the fact that, overall, esoteric Buddhism in
Sichuan did not exist as a separate sectarian entity, but was part of the
larger Buddhist tradition.
On the basis of the extant cultural remains, especially Buddhist
sculptures and dhāraṇī-pillars, we are partly able to determine the
degree of its popularity, which appears to have been pervasive. In any
case, it is clear that the esoteric Buddhist forms of Avalokiteśvara were
especially popular, which indicates the high status afforded the differ-
ent cults associated with this bodhisattva.
Towards the end of the Tang a local esoteric Buddhist tradition
sprang up around the thaumaturge Liu Benzun in the area around the
provincial capital. This tradition claimed an indirect link with Zhenyan
Buddhism and would seem to have perpetuated some of the practices
separate shrines were made there as part of this cult. A description of this can be
found in Sørensen 2001, 57–100. See also Howard 2001, 100–108. 16
Chongqing Dazu Shike yishu bowuguan and Dazuxian wenwu baoguan 1999,
- The site, unfortunately, has not been identified yet.