. on esoteric buddhism in china 173
the preface is given, it seems likely that it was written by one of Xing-
lin’s disciples. The Preface of Dhāraṇī Collection is dated Qianning
fifth year, but given the fact that this reign-period ended with the
fourth year, i.e., in 897 C.E., the preface was evidently written or com-
pleted in 898 C.E.
We have only meager knowledge of Xinglin, who compiled the
Dhāraṇī Collection and wrote its preface. However, we do know that
he was considered a “Master of the Tripitaka” (̣ sanzang ), that
he was a “transmitter of the Esoteric teaching at Da Anguo Temple
(Da Anguo si zhuan mijiao ),” and that a purple robe
had been bestowed upon him by the Tang court in recognition of his
spiritual endeavors.^63 Thus we are on fairly safe ground in consider-
ing Xinglin an ācārya of standing in the Esoteric Buddhist tradition
of the Tang.
When combined with the dating of the preface, i.e., 898 C.E., this
data allows us to conclude that Xinglin was a relatively prominent
Buddhist master in his own day. Second, he was considered a mas-
ter in the tradition(s) of Śubhākarasiṃha, Vajrabodhi, and Amogha-
vajra, as stated in the preface, which indicates the idea of an Esoteric
Buddhist lineage of transmission. Third, Anguo Temple was still an
important center of Esoteric Buddhism at the end of the ninth cen-
tury, which means that institutionalized Esoteric Buddhism did not
disappear with the Huichang suppression of Buddhism, as has been
commonly held. And fourth, the view entertained by some scholars
that “mizang” or “bimi zang,” as in this case, did not signify Esoteric
Buddhist scriptures in particular, is hereby proven wrong (although
the term did also have a more general and nonsectarian meaning as
“secret repository of teachings”).
Finally, the Preface to the Dhāraṇī Collection refers to Esoteric
Buddhism as a distinct tradition, seen from the way it employs such
terms as “Mizong ,” i.e. “Secret School,” and “zongshi ,” i.e.,
“master of the school.”^64 Although until now taken as foundational
Zanning’s discussion pertaining to Esoteric Buddhism (Payne 2006)
dates to nearly a full century after the Preface to the Dhāraṇī Collec-
tion, and in light of the information provided by this significant source
his views should by now be considered much less relevant than these
(^63) See Zhongguo fojiao xiehui, comp. 1978, pl. 61a.
(^64) See Zhongguo fojiao xiehui, comp. 1978, pl. 61a.