SEEING CHEN-YEN BUDDHISMrevamped the rite by adding numerous chants and repetitions. He also wrote an influ-
ential commentary on the text. See Chun-fang Yii, The Renewal of Buddhism in
China: Chu-hung and the Late Ming Synthesis (New York: Columbia University
Press, 1981 ), pp. 184-85. For the relationship between the scriptural texts and the
revamped ritual, see Chun-jo Liu with Ling-te Liao and Michael Welch, "The
Serendipity Chants: A Descriptive Catalogue of the Recordings of the Buddhist Rite
for the Dead, 'Yii-chia yen-k 'ou shih-shih yao-chi,' " Chinoperl News 3 ( 1973 ): esp.
IX-XIV.
51 My summary is based on T. 1319:21.472b-473b26.
52 A brief overview of the rite is in T. 1319:21.473b27--c 15.
53 Ritual details of the rite can be found in the Taishi5 Zuzi5shi5 iconographic appendix to
the Tripitaka (12 vols., hereafter TZ), vol. 3, Besson zakki, chiian 57; and vol. 7,
Byakuhi5kusho, chiian 62. The Besson zakki (twelfth century) contains much old
material which likely dates from the T'ang. The Byakuhi5kusho (fourteenth century) is
of later date and highly colored by Shingon doctrinal controversies. For these works,
see Raoul Birnbaum, Studies on the Mysteries of Maiijusrl (n. 9 above), n. 56,
pp. 109-11.
54 T. 1320:21.473c-476b. I am omitting line numbers in the following text references
because of the half-size lines of auto-commentary on the visualizations and because
each section is clearly demarcated and easy to find.
55 T. 1320:21.476b--c.
56 For K~itigarbha, see Marinus Wilhelm De Visser, The Bodhisattva Ti-tsang (Jizo) in
China and Japan (Berlin: Oesterheld, 1914). Also Sutra of the Past Vows of Earth
Store Bodhisattva, Buddhist Text Translation Society (New York: Institute for
Advanced Studies of World Religions, 1974). For K~itigarbha in the Taoist p 'u-tu,
see Pang (n. 41 above).
57 T. 1320:21.476c-477a; see 477a on the other gatis.
58 T. 1320:21.477b--c.
59 T. 1320:21.477c-478a. Like the notion ofsiddhi, "sweet dew" or bodhicitta is at once
the "idea of enlightenment" (its usual English translation) and the tantric semen. Its
abstract and concrete meanings are perhaps best encompassed by the translation
"essence of enlightenment."
60 T. 1320:21.478b-479a. Ju-i here means the will to accomplish one's aims. It is often
symbolized by a scepter or a gem.
61 T. 1320:21.479b-479c.
62 T. 1320:21.480a--c.
63 T. 1320:21.480c-482a.
64 T. 1320:21.482a-483b.
65 T. 1320:21.483b-484a constitutes an interesting text in itself, though it is beyond the
limits of this discussion.
66 There is considerable disagreement as to the origins of the seventh mar.ujala. The
Vajradhiitu Mw;ujala is described by Tajima, Les deux (n. 2 above), pp. 162-97; by
Toganoo Shoun, Mandara no kenkyu (Kyoto: Koyasan University Press, 1936;
reprinted in Toganoo zenshu, vol. 4 (Kyoto: Koyasan University Press, 1958),
pp. 204-62, and by Kiyota (n. 2 above), pp. 93-104. Note the contrasting arrange-
ments of Tibetan Vajradhiitu Mm;cjalas in David L. Snellgrove, Buddhist Himalaya:
Travels and Studies in Quest of the Origins and Nature of Tibetan Religion (New
York: Philosophical Library, 1957), pp. 227-42; and by Giuseppe Tucci in "Gyantse
ed I suoi Monasteri, Part 1: Descrizione Generale dei Tempi," in vol. 4 of his Indo-
Tibetica, 4 vols. in 7 (Rome: Accademia d'Italia, 1941).
67 TZ, 2:2974--76; see lyanaga, "Recits de Ia soumission" (n. 5 above), n. 143,
pp. 706-7.