. textual material relating to esoteric buddhism 45
Miaofa lianhua sanmei bimi sanmoye jing
(Scripture on the Wonderful Lotus Samādhi and Secret Samaya),^43
translation attributed to Amoghavajra. This is not a genuine Indian
sūtra but an extract or a composita that may have originally derived
from a larger and more comprehensive text. It deals with various ritual
practices for the samaya of the Vajraśekhara and mentions the thirty-
seven primary divinities of the Vajradhātu Mandala.
Qijudi Zhunti tuoluoni niansong yigui
(Ritual Proceedings for Invoking the Dhāraṇī of Cundī of the Seven
Kotīs [of Buddhas]),̣^44 written by Amoghavajra. This is a ritual text
based on the Cundī-devī-dhāraṇī sūtra.
Maming pusa chengjiu xidi niansong (Invo-
cation of Maming Bodhisattva for the Attainment of Perfection and
Siddhis).^45 A short ritual text said to have been translated by Amogha-
vajra, in all likelihood it is a Chinese apocryphal text. Maming is a
bodhisattva who first occurs in the Tang material, and should not
be confused with the Indian Buddhist saint Asvaghośa. Maming
is invoked in the text in connection with a rainmaking ritual.
Zuo shishui zhaixin tuoluoni ( Dhāraṇī for Making
the World’s Water and Settling the Mind),^46 unknown author or trans-
lator. A scripture presenting a series of lengthy dhāraṇīs for a variety
of purposes, such as protection, healing, and enlightenment. The text
recommends that one of the dhāraṇīs be written on a banner.
Wu daniu yuyu bao tuoluoni yigui (Ritual
Proceedings for the Dhāraṇī of the Five Great Oxen of Jade Rain-
ing Down Treasures),^47 translation attributed to an unknown Esoteric
Buddhist master, Furiluozhirenang ( Vajrajñana?). A
ritual text, partly in verse form, masquerading as a sūtra. It is probably
an apocryphal work using elements from the Vajraśekhara or a related
(^43) ZZ. 204.2.
(^44) ZZ. 191.2.
(^45) ZZ. 206.2.
(^46) ZZ. 203.2. The exact meaning of the title is unclear, as there is no substantive
mention of water in the text itself.
(^47) ZZ. 201.2.