. esoteric buddhism in sichuan 397
ch. 2., 107b–9a). Dhāraṇī-pillars made of iron are known from later
periods; however, they are rare for the Tang dynasty. Interestingly, the
donor inscription refers to the monument as a “stūpa.” There is also a
bas-relief of similar, pagoda-like stūpas among the Buddhist sculptures
at Nankan at Bazhong in the bottom section of the main group of
carvings (Sichuansheng wenwu guanliju et al. 2006, 141–142). It dates
from 751 C.E., and although the donor-inscription is unrelated to the
Usṇ̣īṣavijayā-dhāraṇī, it is nevertheless a good example of the blurred
distinction between dhāraṇī- or sūtra-pillars and certain stūpas. More-
over, small votive stūpa-columns engraved with the dhāraṇī have
been found in Tang tombs in the area around Chengdu (see Chengdu
shi wenwu kaogu yanjiu 2000, 91–92; Ma, Zhou, and Hu 1958, pls.
61–65). This shows that the use and importance of this spell extended
far beyond the confines of the Buddhist temples and into the burial
practices of the common people. This practice was continued during
the Five Dynasties period (907–978), and many such stūpa-pillars were
carved on commission for laypeople at Fowan at Mt. Bei in Dazu.^9
Liu Benzun, Thaumaturge and Esoteric Buddhist Lay-Adept
During the second half of the ninth century the thaumaturge and adept
of esoteric Buddhist practices Liu Benzun (855–907) made his
advent in the area of Guanghan just to the north of Yizhou.^10
The earliest source on Liu is the Tang Liu Benzun zhuan
(Account of Liu Benzun of the Tang; hereafter TLZ),^11 which was
(^9) Nos. 250, 260, 262, 269, 271 etc.; cf. Liu, Hu, and Li 1985, 420–424.
(^10) For a daring attempt at placing Liu Benzun within the context of esoteric Bud-
dhism in China, see Wang Jiayou 1985, 168–174. For a study of the cult of Liu Benzun
as it manifests in the sculptural art of Dazu, see Sørensen 2001, 57–100. 11
For a modern critical edition of this inscription, see Chongqing Dazu Shike yishu
bowuguan and Dazuxian wenwu baoguan 1999, 207–209. The TLZ is said to have been
copied from the original stele kept in the Shengshou Temple in Mimeng to
the north of modern Chengdu by Zhao Zhifeng during the late twelfth century. Cf.
the Chungxiu Baoding shan Shengshou yuan ji (Record of the
Repair of Shengshou Cloister on Mt. Baoding) from 1425 C.E. by Liu Tianren
(fl. first half of the fifteenth century), in Chongqing Dazu Shike yishu bowuguan
and Dazuxian wenwu baoguan 1999, 211–215. Today the text of the stele has been
almost completely effaced and only small portions of the original text can now be read.
Fortunately the stele was copied several times while the text was still legible, hence we
have quite a good idea of what the original looked like. An attempt at a translation of
this text can be found in Howard 2001, 170–174.