48 henrik h. sørensen
compiled by Haiyun (fl. 828–874). This text, dated 833 C.E., is
a lineage chart setting out the transmission of the Vajradhātu and
Dharmadhātu Mandalas in accordance with the Jingzhu Temple
lineage.^58
Taijin liangjie xiemai (Blood Line of the Two Realms
of the Womb and the Vajra),^59 compiled by Zaoxuan (?–865+)
of Cien Temple. This is a later lineage chart, dated 865 C.E.,
similar to the Jintai liangjie shixiang cheng, but it exhibits certain dif-
ferences probably reflecting sectarian issues.^60
Zhunti jingye (Cundī [Method] of Purifying [One’s]
Karma).^61 Compiled by the Buddhist layman Xie Yujiao (fl.
first half of seventeenth century). A lengthy ritual text in three rolls,
featuring charts and elaborate details on the ritual proceedings for the
worship of Cundī. The text integrates parts of both Divākara’s and
Vajrabodhi’s translations of the Cundī-dhāraṇī sūtra.^62
Chisong Zhunti zhenyan fayao (Essential Method
for Chanting Cundī’s Mantra),^63 by Hongzan (1611–1685). A
ritual text with commentary, it includes the writing and visualization
of the syllables in Cundī’s mantra.
Yu mishen shishi jie gai (General Summary on the
Offering of Food With Secret Influence),^64 by the Ming-era Chan monk
Fazang (1573–1635). A ritual text concerned with making food
offerings to the spirits, it is specifically concerned with visualization
involving the use of Sanskrit bīja.
Xiuxi yuqie jiyao shishi tan yi (Ritual for Cul-
tivating the Yoga Essentials for Offering Food at the Altar).^65 This is
(^58) See Orzech, “After Amoghavajra,” in this volume, and Chen, 2010, 83–87.
(^59) ZZ. 1074.59.
(^60) See Chen, 2010, 88–91.
(^61) ZZ. 1077.59.
(^62) I.e. T. 1075 and T. 1077.
(^63) ZZ. 1079.59.
(^64) ZZ. 1082.59.
(^65) ZZ. 1083.59. For more on the development of this genre of work see Lye, “Song
Tiantai Ghost-feeding Rituals,” and “Yuqie Yankou in the Ming-Qing,” in this volume.