. textual material relating to esoteric buddhism 39
primary commentaries on the Mahāvairocana sūtra based on the per-
sonal instructions Yixing received from Śubhākarasiṃha.
Da piluzhena jing gongyang cidi fa shu
(The Outline of the Progressive Methods of Making Offerings [based
on] the Mahāvairocana Sūtra).^10 A commentary by the Silla monk Pulga
Saui (fl. eighth century),^11 it contains ritual instructions and
a commentary on the last five chapters of the Mahāvairocana sūtra.
Jin’gangding jing da yuqie bimi xindi famen yijue
(Transmitted Meaning of the Methods of the
Mahāyogā of the Secret Mind Ground according to the Vajraśekhara
sūtra),^12 compiled or authored by Amoghavajra. This work is a kind of
synopsis of the Vajraśekhara sūtra and also features a pseudohistori-
cal account of its history, including its retrival from the Iron Stūpa in
Southern India. The text also contains numerous quotations from the
scripture itself, as well as doctrinal observations.
Shou lengyan yanyi shu zhu jing (Annotated Com-
mentary on the Meaning of the Pseudo-Śuraṅgama Sūtra),^13 compiled
by the monk Zixuan , also known as Changshui (965–1038).
A monumental work in twenty rolls, it includes a discussion of some
Esoteric Buddhist concepts, especially in connection with ritual and
the use of the śūraṅgama spell.
Qing Guanyin jing shu (Commentary on the Invoca-
tion of Avalokiteśvara).^14 Oral explication by Zhiyi (538–595),
the founder of Tiantai Buddhism, recorded by his disciple Guanding
(561–632). This work sets forth the proper proceedings for a
ritual dedicated to the cult of Avalokiteśvara. The Esoteric Buddhist
elements consist primarily of spells and offerings.
(^10) T. 1797.
(^11) See Sørensen, “Early Esoteric Buddhism in Korea: Three Kingdoms and Unified
Silla (ca. 600–918),” in this volume.
(^12) T. 1798.
(^13) T. 1799.
(^14) T. 1800.