. dunhuang and central asia 369
together with a wide range of ritual texts and images.^11 The variation
among genre markers in such close proximity is striking and, given the
possibility of an underlying logic to the collection as a whole, deserve
close study. Such markers include “talismanic seal/dhāraṇī” (fuyin
), “spell dhāran ̣ī” (tuoluoni zhou ), “spirit incantations”
(shenzhou ), “dhāran ̣ī of the heart” (xinzhou ), mantra
(zhenyan ), “spell-seals” (zhouyin ), and “text for unbind-
ing spells” (jiezhou wen ), among others. The manuscript also
contains numerous talismans, as well as an illustration for setting up
a “superlative mantra altar” (zunsheng zhou tan ).^12 Another
example of a Dunhuang text found in a large number of manuscripts
as part of chain scriptures, though with a Daoist analogue, is the Scrip-
ture of Incantations of the Eight Yang (Bayang shenzhou jing
, T. 2897).^13
Dunhuang esoteric apocrypha such as the Scripture of Incantations
of the Eight Yang and Scripture for the Conjuration of Bewitchments,
Preached by the Buddha (Foshuo zhoumei jing ) provide
points of comparison with Daoist materials and demonstrate an ongo-
ing dialogue between the two religions, an extensive concern for sor-
cery, and the similar use of invocations and dhāraṇīs to counter such
maledictions.^14 In keeping with tantric modalities of the ritual subju-
gation of enemies (abhicāraka), the Zhoumei jing calls for the use of
violence through the magical use of effigies, invocations, talismans,
and spells.^15 Yet, at the same time, the Scripture for the Conjuration
(^11) The dhāraṇīs of S.2498 are listed in Li Xiaorong 2003, 299–303. Michelle Wang
2008, 123–24, ff. also discusses this manuscript and its relation to other collections of
dhāraṇīs and to Mogao cave 14.
(^12) See below for a discussion of diagrams related to the Uṣṇīsavijayādhāraṇ ̣ī sūtra.
Robson 2008, Mollier 2008, 55–133, and Copp (Chapter Three, unpublished manu-
script) discuss the Buddhist use of talismans ( 13 fu ).
Mollier (2009:10–22) situates this text and its Daoist version, the Scripture of the
Eight Yang for Amending, Revealed by the Most High Lord Lao (Taishang Laojun shuo
buxie bayang jing , DZ 635) in relation to chain scriptures
and the penchant for parallels among Buddhist and Daoist in their “fight for hege-
mony in the domains of scripture and ritual” (2008, 10).
(^14) Mollier 2008, 55–99 provides both a translation and a thorough discussion of the
Zhoumei jing and its Daoist analogue the Scripture for Unbinding Curses, Revealed by
the Most High Lord Lao, Taishang Laojun shuo jieshi zhouzu jing
(DZ 652).
(^15) Mollier 2008, 84–89 details the use of effigies as “assassins” and points out the
links with kindred scriptures by Amoghavajra, e.g., Jin’gang yaosha zhennuwang xizai
daweishen yan niansong yigui , T. 1220 and