. textual material relating to esoteric buddhism 43
and no ritual. It is stylistically close to the Foding xin tuolouni jing,^32
another apocryphal work from the Tang period. Doctrinally and ethi-
cally it bears some similarity to the Pseudo-Śūraṅgama sūtra.
Vol. 2
Foshuo Amituo fo genben bimi shenzhou jing
(Scripture on Amitābha Buddha’s Root and Secret Divine
Spell ),^33 translatied by Bodhiruci. This text has the form and structure
of a standard dhāraṇī sūtra centering on a powerful spell. Although
the scripture teaches the practice of buddhānusmṛtī in the usual form,
Amitābha’s name is itself treated as a sort of spell.^34 It would appear
to be one of the earliest texts showing clear influence from Esoteric
Buddhist practices and belief within the context of the Pure Land
tradition.
Foshuo Ruyi Xukongzang pusa tuoluoni jing
(Scripture on the Dhāran ̣ī on the Wish-fullfilling of Akāśagarbha
Bodhisattva),^35 translated by Bodhiruci. This text has the form and
structure of a standard dhāraṇī sūtra and features a single spell which
is said to bring enlightenment to a person at the time of death. One
section is in verse form.
Ajiatuomi yiyin qianlei qianzhuan sanshi zhe chengjiu jing fa
(Method of the Scripture on Ajātami’s
Three Messengers’ One Seal of a Thousand Sacrifices and a Thousand
Wheels for Attaining Perfection),^36 translation attributed to Amogha-
vajra. This is a very short ritual text written in the form of a spell
scripture. Avalokiteśvara is the main focus of the ritual and the various
results of the worship are enumerated in traditional fashion. The three
messengers are the Messenger of Heaven, the Messenger of Empty
Space, and the Messenger of the Underground.
Quanxian jinse Jienapoti jiumu tian fa
(Method of Manifesting the Nine-eyed, Golden-Colored God
(^32) See Sørensen, “The Apocrypha and Esoteric Buddhism in China,” in this volume.
(^33) ZZ. 205.2.
(^34) Cf. ZZ. 205.2: 888c.
(^35) ZZ. 192.2.
(^36) ZZ. 190.2.