Taishō Volumes 18–21

Rolf W. GIEBEL

Among the many editions of the Chinese Buddhist canon, that which is most readily accessi¬ble today and is most widely used by scholars is the Taisho shinshu daizokyo

(New Edition of the Buddhist Canon Compiled during the Taisho Era), hereafter referred to as the “Taisho edition.” Published in Japan from 1924 to 1934, it comprises one hundred vol¬umes, made up of eighty-five volumes of texts containing 2,920 works, twelve volumes of iconography, and three of catalogues. The eighty-five volumes of texts (except for vol. 85) have been arranged by and large in the order of works traditionally considered to be of Indian

provenance, works composed in China, and works composed in Japan. These have been fur¬ther classified into thirty-one categories, of which the tantric texts with which we are here concerned constitute the tenth (Mikkyobu ^^^: “Section of Esoteric Teachings”), corre¬sponding to vols. 18-21 among the first thirty-two volumes traditionally considered to be of Indian provenance (although a number of works in vols. 18-21 were in fact composed in Chi¬na and some quite probably in Japan). In addition to vols. 18-21, works pertaining to East Asian Esoteric Buddhism include non-canonical commentaries, treatises, ritual manuals, and so on composed in China and Japan, and these are dealt with in the following section.

The Taisho edition was compiled with the aim of providing a reliable and comprehensive edition of the Chinese Buddhist canon, but while the “Section of Esoteric Teachings,” con-sisting of 573 works (or 618 works if one includes multiple redactions, etc., of some works), is numerically speaking the largest of the thirty-one categories into which the Taisho edition is divided, its coverage is not exhaustive and there are a number of tantric texts found in ear¬lier editions of the Chinese Buddhist canon that have been omitted. Although perhaps not im-mediately evident to the reader, the 573 texts contained in vols. 18-21 have been organized into fourteen categories.

Volume 18

1. Mahavairocana-sutra and related texts (Dainichikyorui ^HTK®): nos. 848-864 (pp. 1a-206b; 17 texts).

2. Vajrasekhara-sutra and related texts (Kongochokyorui ^№KMS): nos. 865-892 (pp. 207a-601c; 28 texts).

3. Susuddhikara-sutra and related texts (Soshitsujikyorui O^MMS): nos. 893-907 (pp. 603a-915c; 15 texts).

4. Homa manuals (Goma gikirui S^^ftS): nos. 908-914 (pp. 916a-940b; 7 texts).

5. Texts dealing with initiation rites (Jukaihorui S^^S): nos. 915-917 (pp. 940b-946a; 3 texts).

Volume 19

6. Ritual texts for buddhas (Shobutsu gikirui OWftS): nos. 918-943 (pp. 1a-99b; 26 texts).

7. Ritual texts for buddha-crowns (Shobutcho gikirui OWK^ftS): nos. 944-981 (pp. 100a-414a; 38 texts).

8. Ritual texts for sutras (Shokyo gikirui OM^ftS): nos. 982-1029 (pp. 415a-744b; 48 texts). Volume 20

9. Ritual texts for Avalokitesvara (Shokannon gikirui O^W^ftS): nos. 1030-1118 (pp. 1a-507b; 89 texts).

10. Ritual texts for bodhisattvas (Shobosatsu gikirui O^®f®ftS): nos. 1119-1170 (pp. 509a-704a; 52 texts).

11. Ritual texts for Manjusri iMnnjn gikirui X^^ftS): nos. 1171-1198 (pp. 705a-940a;

28 texts).

Volume 21 12. Ritual texts for vidyarajas (Shomyoo gikirui nos. 1199-1243 (pp. 1a- 213c; 45 texts).

13. Ritual texts for gods, etc. (Shotento gikirui O^WsftS): nos. 1244-1330 (pp. 215a- 494b; 87 texts).

14. Dharani-sutras (Shodaranikyorui O^M^MS): nos. 1331-1420 (pp. 495a-968c; 90 texts).

The sheer number and diversity of tantric texts make any attempt at classification diffi¬cult, and while the above classification could be said to have been an improvement on earlier schemes proposed by Japanese scholar-monks such as Annen (841-889?), Jogon (1639-1702), and Shinjo M'IA (1719-1802), it is still not entirely consistent in that it mixes content-based categories with categories based on formal characteristics. This means that works dealing with

the same subject matter are sometimes found scattered among several cat¬egories. To give just one example, no. 1170 (§10), no. 1241 (§13), and no. 1401 (§14) are all concerned with Vajragandhari and should, properly speaking, be grouped together. This ex¬ample also illustrates the fact that the classification of texts isnot only inconsistent, but some¬times also mistaken, for no. 1241 has been included in §13 on the basis of the erroneous as¬sumption that it is associated with Atavaka. There are also instances in which different versions of the same work have been placed in different categories (e.g., no. 1147 in §10 and nos. 1333 & 1334 in §14).

Be that as it may, vols. 18-21 of the Taisho edition constitute the most comprehensive collection of tantric scriptures preserved in Chinese and provide the basis for any study of Tantric or Esoteric Buddhism in EastAsia. While a good number of the 573 works contained in these volumes have also been preserved in Tibetan translation and, in some cases, in the original Sanskrit, many of them are unique to the Chinese Buddhist canon, and so they pro¬vide

valuable material for elucidating Tantric Buddhism as a whole. That greater use of them for this purpose has not been made is perhaps partly due to the fact that their content is not widely known. This makes a detailed descriptive catalogue of these volumes all the more de¬sirable, and as a first step towards that end a brief overview of the works included in each of the fourteen categories listed above has been given below together with references to

transla¬tions and studies in Western languages when appropriate. References are given at the end of each section in abbreviated form (and in chronological order when there are two or more ref¬erences dealing with the same text), preceded by the number of the corresponding text in brackets; for full details, the reader is referred to the main bibliography at the end of this vol¬ume. When appropriate, Sanskrit titles have also been given, with a double dagger

($) indi¬cating that the Sanskrit title has been taken from the Tibetan translation and an asterisk indi¬cating that the Sanskrit title has been reconstructed on the basis of the Tibetan or Chinese translation (although the word nama has generally been omitted). The references are by no means exhaustive, and for reasons of space not all partial correspondences with Sanskrit or Tibetan texts have been noted.

Volume 18

§1. Mahavairocana-sutra and related texts

This section consists of the Mahavairocana-sutra (or Vairocanabhisambodhi-sutra) [848], a separate version of fasc. 7 (which, strictly speaking, is not part of the Mahavairocana-sutra proper) [849], four lengthy ritual manuals [850-853], a text giving all the mantras appearing in the Mahavairocana-sutra in Siddham script [854], and several further ritual texts [855¬864].

BIBLIOGRAPHY: [848] Tajima 1936, Kiyota 1982, Yamamoto 1990, Wayman & Tajima 1992, Giebel 2005, Giebel 2017.

§2. Vajrasekhara-sutra and related texts The Vajrasekhara-sutra here refers to the Sarvatathagatatattvasamgraha (STTS), and this section begins with a translation of the first chapter of part 1 of the STTS [865]. This is fol-lowed by the Luechu niansong jing [866], corresponding in content largely to the first part of the STTS, the Yuqi jing ft®,® [867], generally thought to have been composed in China, the Zhufo jingjie she zhenshi jing [868], also related to part 1 of the

STTS, and several texts dealing with ritual and doctrinal aspects of the STTS cycle [869-881]. A complete translation of the STTS [882] is followed by several works all translated during the Song dynasty, including the Guhyasamaja-tantra [885], ^Srivajramandalalamkara-tantra [886], Advayasamatavjaya-tantra [887], ^Sarvarahasya-tantra [888], ^Mayajala-tantra [890], and Hevajra-tantra [892].

BIBLIOGRAPHY: [865] Giebel 2001; [867] Broucke 1990, Goepper 1993, Broucke 1994 & 2006; [869] Giebel 1995; [883] Giebel 1995: 186-191; [890, 891] Sinclair 2000; [892] Abbott 1978, Willemen 1983 & 2009.

§3. Susuddhikara-sutra and related texts

The majority of works in this section describe basic practices of the so-called Kriya Tantras, starting with the ^Susuddhikara-sutra [893] and an associated ritual manual [894]. They also include the i.Subahupariprccha [895-896], ^Guhya-tantra [897], *Vinaya-sutra [898], and *Dharant-samgraha [901], the last of which is a voluminous collection of rituals for the wor-ship of various deities.

BIBLIOGRAPHY: [893] Giebel 2001; [895] Bonneux 1990-91, Strickmann 1996: 221-229 & 316-320, Strickmann 2002: 211-218; [897] Shinohara 2014: 148-154; [898] Strickmann 1996: 311-316; [901] van Gulik 1935: 56-75, Smet 1989, Strickmann 1996: 133-136 & 146-163, Shinohara 2010, Davidson 2012, Shinohara 2014: 28-88, 205-225, Capitanio 2017; [902] McBride 2005: 107-113; [905] Rambelli 2000; [905-907] Chen 1998: 47-73.

§4. Homa manuals

The works in this section describe either the homa rite per se [908, 909, 912-914] or deal specifically with the preparation of the site [910, 911]. BIBLIOGRAPHY: [912] Strickmann 1996: 349-354.

§5. Texts dealing with initiation rites

The three works in this section [915-917] deal in particular with the precepts to be observed by an initiand.

BIBLIOGRAPHY: [917] Bagchi 1945, Pinte 2004, Lin 2017.

Volume 19

§6. Ritual texts for buddhas

This section begins with two versions of the XBuddhahrdaya-dharant [918, 919], followed by another work also concerned with the “Buddha's heart” (buddhahrdaya) [920]. The re¬maining texts in this section describe rites, etc., for various buddhas: Aksobhya [921], Bhaisajyaguru [922-929], Amitayus [930], Lokesvararaja [931, 932], Amitabha [933, 934 (XAparimitagunanusamsa-dharani)], Amitayus [935], Aparimitayus [936-937 (Aparimi- tayur-mahayanasutra)], Sakyamuni [938, 939 (^.Sarvadurgatiparisodhanamandalavidhi)], Maitreya [940], Sakyamuni [941 (Maravjayastotra), 942], and *Aparajitadhvaja [943 (Dhvajagrakeyura--dharani)].

BIBLIOGRAPHY: [922] Birnbaum 1979: 88; [924A] Birnbaum 1979: 88-89, Salguero 2017: 299-301; [930] Dreitlein 2019; [937] Walleser 1916, Rulu 2011: 66-70; [941] Chou 1954.

§7. Ritual texts for buddha-crowns

This section consists chiefly of texts pertaining to buddha-crowns (usnisa), or personifica¬tions of the protuberance on the top of a buddha's head, of which there are several: Sitatapa- tra [944 (Sitatapatra-dharani), 945 (*Surangama-sutra), 947, 975, 976-977 (Sitatapatra- dharani)], Padmosnisa [946], Cakravartin [948, 959, 960], Ekaksaracakravartin/

Ekaksarosnisacakravartin [949, 950, 951, 953-958], Five Buddha-Crowns [952], (Vajra-) jvalanalarka [963-966], Vijaya [967-971 (Usnisavijaya--dharani), 972, 973 , 974 (Usnisa- vijaya-dharam), 978-979 (Usnisavijaya--dharani)], and *Mahajaya [980]. In addition, there are also texts dealing with the cintamani, or wish-fulfilling gem [961], the sarira, or Bud¬dha's relics [962], and Buddhalocana [981].

BIBLIOGRAPHY: [945] Beal 1871: 284-369, Luk 1966, Buddhist Text Translation Society 1977¬81, Benn 2008, Rulu 2011: 106; [951] Shinohara 2014: 116-125; [959] Sinclair 2016; [961] Ruppert 2000: 283-286; [970] Rulu 2012: 44-55; [980] Broucke 2006.

§8. Ritual texts for sutras

This section consists of a variety of works that do not deal with specific deities, as well as rit-ual commentaries on particular scriptures: Mahamayuri [982-988], including a related ritual text [983A]; Mahamegha-sutra [989-993]; ritual commentaries on the Renwang jing [994-996]; Shouhu guojiezhu tuoluoni jing [997], dealing, like the Ren¬ wang jing, with protection of the state; ^Parinamacakra-sutra [998]; Mahasahasrapramar- dini [999]; ritual commentaries on the Lotus Sutra [1000, 1001], Amoghapasa-kalparaja [1002], Liqu jing [1003, 1004], and Avatamsaka-sutra [1019, 1020, 1021 (*Ganda-

vyuha-hrdayaj]; Mahamanivipulavimanavisvasupratisthitaguhyaparamarahasyakalparaja- dharani [1005-1007]; *Bodhimandavyuha-dharani [1008]; Anantamukhanirhara-dharani [1009-1118], including a related ritual text [1010]; works on stupa worship and longevity rites [1022-1023 (XSarvatathagatadhisthanahrdayaguhyadhatukarandamudra--dharani), 1024 (XRasmivimalavisuddhaprabha--dharani), 1025 (XSamantamukhapravesarasmivima- losmsaprabh.asasarvatath.agatah.rdayasamayavilokita-dh.aram), 1026]; and works describing protective rites [1027-1029].

BIBLIOGRAPHY: [982] DesJardins 2002: 363-461, DesJardins 2011: 201-265; [982-988] Des-Jardins 2002, S0rensen 2006, DesJardins 2011, Overbey 2016; [991] Beal 1871: 416-423; [994] de Visser 1935: 160-175, Orzech 1998: 176-191; [1002] Unno 2004: 21-22; [1003] Fujita 1991, Astley 1994; [1005-1007] Shinohara 2014: 93-106; [1009] inagaki 1987; [1020] Heng et al.: 86-87; [1022B] Rulu 2012: 59-65; [1024] McBride ii 2011.

Volume 20

§9. Ritual texts for Avalokitesvara

The first group of texts in this section consists of texts that do not deal with a specific mani-festation of Avalokitesvara: rites for Avalokitesvara and the Lotus Family[1030-1033]; a col-lection of five spells [1034], not all of which are related to Avalokitesvara; Sahasravarta- dharani [1035; though the title of no. 1036 would suggest that it too is a version of the Sa- hasravarta-dharani, it is of quite different content]; XSamantabhadra-dharani [1037, 1038], expounded by Avalokitesvara; further ritual texts [1039-1042], including parts of the XTrailokyavjaya-mahakalparaja [1040]; several texts grouped

together on account of their reference to a “six-syllable spell” (sadaksari-vidya) [1043-1047, 1049]; Mahamantranu- sarini [1048]; Karandavyuha [1050]; a ritual text based on the Samayoga-tantra [1051]; and several works eulogizing Avalokitesvara [1052-1055], including the Avalokitesvarasya namastasataka

[1054]. These are followed by works pertaining to specific forms of Avaloki¬tesvara: Thousand-Armed and Thousand-Eyed Avalokitesvara [1056-1068], Eleven-Faced Avalokitesvara [1069-1071 (Ekadasamukha-dharani)], Hayagriva [1072-1074], Cunda [1075-1079], Cakravarticintamani [1080-1091], Amoghapasa [1092 (Amoghapasa-kalpa- raja), 1093-1095 (Amoghapasahrdaya), 1096-1098, 1099 (Amoghapasahrdaya)], Parna- sabari [1100 (Parnasabari-dharani], Tara [1101-1104,

1105 (XTaradevinamastasataka), 1106 (Tarabhattarikaya namastottarasataka), 1107 (Taraya dandakastotra), 1108 (Tara- namaskaraikavimsatistotra), 1109], Ekajata [1110], Nilakantha [1111-1113 (Nilakantha- dharani)], Bhrkuti [1114], and Amada (?) [1115]. This section ends with three miscellaneous works [1116, 1117 (X Avalokitesvaramata-dharani), 1118].

BIBLIOGRAPHY: [1043] Reis-Habito 1993 : 48-60, Yu 2001: 49-50; [1050] Reis-Habito 1993: 60-64, Yu 2001: 72-75; [1051] Tanaka 1993; [1056] Lokesh Chandra 1988: 265; Reis- Habito 1993: 118-119; [1057] Lokesh Chandra 1988: 238-264; Reis-Habito 1993: 97-117, Yu 2001: 65-67; [1059] Sen 1945, Unschuld 1985: 314-321; [1060] Buddhist Text Transla¬tion Society 1976, Lokesh Chandra 1988: 92-104, Reis-Habito 1993: 153-244, Reis-Habito 1994, Yu 2001: 59-65, Giddings

2017; [1061] Lokesh Chandra 1988: 186-220; [1062B] Lokesh Chandra 1988: 265-266; [1064] Reis-Habito 1993: 118; [1065] Yu 2001: 68-69; [1068] Reis-Habito 1993: 120, Yu 2001: 83; [1069] Grinstead 1994; [1069-1071] Shinohara 2014: 15-27; [1072] van Gulik 1935: 84-94; [1077] Rulu 2012: 56-58; [1080] Shinohara 2014: 110-115; [1081-1083] Shinohara 2014: 106-109; [1092] Shinohara 2014: 132-144; [1093] Yu 2001: 56-58; [1093, 1094] Shinohara 2014: 127-130; [1096, 1097] Shinohara 2014: 130-132; [1097] Mair 1994: 116-120, Strickmann 1996: 217-220, Reis-Habito 1999, Strickmann 2002: 204-206; [1105] Giebel 2010; [1107] Chou 1954; [1111] Lokesh Chandra 1988: 119-133; [1113B] Lokesh Chandra 1988: 105-118.

§10. Ritual texts for bodhisattvas

This section consists of texts pertaining to various bodhisattvas other than the two preeminent bodhisattvas Avalokitesvara (§9) and Manjusri (§11): Vajrasattva/Samantabhadra [1119¬1126], Samantabhadra [1127 (XSamantabhadrastottarasatakanama-dharani)], Vajrapani [1128, 1129 (Bhutadamara-tantra), 1130, 1131], Vajraraja [1132], Vajrayus [1133-1136], Va¬jrapani [1137-1140 (Sumukha-dharani)], Maitreya [1141, 1142, 1143 (Maitreyapratjna- dharani), 1144 (*Maitreyapranidhana)], Akasagarbha [1145, 1146, 1147 (xSaplabuddhaka- sutra), 1148, 1149], Dharmacakrapravartin [1150], Prajnaparamita [1151, 1152], Mahaprati- sara [1153-1154 (Mahapratisara-mahavidyarajni), 1155, 1156], Gandhararaja [1157], Ksiti- garbha [1158, 1159], Suryaprabha and Candraprabha [1160], Bhaisajyaraja and Bhaisa- jyasamudgata [1161], Vasudhara [1162-1164 (Vasudhara-dharani), 1165], Asvaghosa [1166], Eight Great Bodhisattvas [1167, 1168 (Astamandalaka-sutra)], Cunda [1169], and Vajragand- hari [1170].

BIBLIOGRAPHY: [1119] Astley-Kristensen 1988; [1133] Iyanaga 1985: 664-667; [1136] Birn¬baum 1985-86; [1145] Hare 1990: 254-256; [1154] Tsiang 2010; [1158] Zhiru: 97-101 & 253-257; [1159A] Zhiru 2006: 89-97 & 241-252; [1159B] Zhiru 2006: 65-67; [1161] Birn¬baum 1979: 115-148; [1166] Young 2015.

§11. Ritual texts for Manjusri

This section consists of texts relating to Manjusri, starting chiefly with forms of Manjusri dif-ferentiated by the length of his basic mantra: five syllables (Arapacana) [1171-1173 (XTrailokyavijaya-mahakalparaja), 1174-1176], six syllables [1179, 1180], one syllable [1181, 1182], and eight syllables [1184, 1185], and also including the XMahjusrikumara- bhutastottarasatakanama [1177B]. These are followed by the Manjusrinamasamgiti [1187-1190], Manjusrimulakalpa [1191] (of which individual chapters were also translated sepa¬rately into Chinese: nos. 1181, 1182, 1215, 1216, 1276, 1396), and several ritual and laudato¬ry texts, including the *Manjusribodhisattvamahgalagatha [1196] and ^Manjusrinamasta- sataka [1197]. BIBLIOGRAPHY: [1177] Giebel 2011; [1184] Birnbaum 1983: 68-91; [1185] Birnbaum 1983: 11-13; Giebel 2002: 759-753; [1191] Matsunaga 1985; [1196] Chou 1954; [1197] Stael-Hol- stein 1913: 85-104, Kambayashi 1930.

Volume 21

§12. Ritual texts for vidyarajas

This section consists of texts relating to various vidyarajas and associated deities: Acalanatha [1199, 1200 (Trisamayaraja-tantra), 1201-1205], Kulika [1206-1208], Trailokyavijaya [1209, 1210], Amrtakundalin [1211-1213], Yamantaka [1214-1216, 1217 (^Krodhavijaya- kalpaguhyatantra), 1218, 1219], Vajrayaksa [1220, 1221], Vajrakumara [1222-1224], Uc- chusma [1225-1229], Mahacakravajra [1230, 1231], Padaniksepa [1232], Aparajita [1233¬1236], Atavaka [1237-1240], Vajragandhari [1241], Vajrabhairava [1242], and Mahabala [1243 (^Mahabala nama mahayanasutra)].

BIBLIOGRAPHY: [1199] Strickmann 2002: 233-234; [1200] Strickmann 2002: 234-235; [1202] Strickmann 1996: 220-221, Strickmann 2002: 206-207; [1225-1229] Iyanaga 1985: 695- 697; [1227] Strickmann 2002: 157-158; [1229] Strickmann 2002: 158-161; [1238] Strick¬mann 2002: 143-151; [1243] Bischoff 1956.

§13. Ritual texts for gods, etc.

This section consists chiefly of texts relating to miscellaneous deities: Vaisravana [1244, 1245 (Atanatika-sutra), 1246-1251], Mahasri [1252 (iMahasriya-sutra), 1253 (Srimaha-

devivyakarana)], Marici [1254-1256 (Marici-dharani), 1257 (Marici-dharani, iMaricijata- tantra), 1258, 1259], Hariti [1260-1262], Pingala (= Priyankara?) [1263], Janguli [1264¬1265 (Janguli-mahavidya], Ganesa [1266-1275], Garuda [1276, 1278], Mahesvara [1277, 1279], Goddess of the Arts [1280], Narayana [1281], Jambhala (?) [1282], Jambhala [1283 (iJambhalajalendra-kalpa), 1284], Manibhadra [1285 (Manibhadra-dharani)}, Drdha [1286], Mahakala [1287],

Nadakubara [1288], Kumbhira [1289], Yama [1290], General Deep-Sand [1291], Ten Raksasis of the Lotus Sutra [1292], Sixteen Protectors of the Pra- jnaparamita-sutra [1293], and Eight, Ten, and Twelve Tutelary Gods [1294-1298]. These are followed by a group of astronomical and/or astrological texts,

including texts pertaining to celestial deities [1299, 1300-1301 (Sardulakarnavadana), 1302-1303 (Grahamatrka- dharani), 1304-1312], a group of texts describing rites for the dead [1313 (iPretamukhagni- jvalasaranakara-dharani), 1314 (*Pretamukhajvalasvasanabalividhi), 1315, 1316, 1317

(iAparimitagunanusamsa-dharani), 1318-1321], a text describing a rite for bathing images [1322], and a group of texts describing rites for curing various ailments [1323 (iSarvaroga- prasamani-dharani), 1324 (iCaksurvisodhani-vidyamantra), 1325 (iArsaprasamani-sutra), 1326-1329, 1330 (Kumara-tantra)].

BIBLIOGRAPHY: [1245] Hoffmann 1939; [1248] Strickmann 2002: 236-237; [1256] Hall 1989; [1260-1263] Peri 1917: 15-22 & 82-101; [1265] Strickmann 1995, Strickmann 2002: 151¬156, Hanson 2017: 481-483; [1266-1275] Duquenne 1988, Sanford 1991, Kabanoff 1994: 101-104, Strickmann 1996: 252-266; [1277] Strickmann 2002: 229-232, Giebel 2016; [1299-1311] Eberhard 1940, Kotyk 2017; [1300] Giebel 2015; [1305-1307] Orzech and San¬ford 2000, Mollier 2008: 136-140 & 143-146; [1307] Franke 1990; [1310-1311] Mollier 2008: 141-145; [1313] de Visser 1935: 77-81, Orzech 1996; [1315] Orzech 1994: 54-55; [1316] de Visser 1935: 108-109; [1318] de Visser 1935: 81-83; [1320] de Visser 1935: 83- 84, Orzech 1994: 56-61 & 70-72, Orzech 2002: 221-225; [1323] Salguero 2017: 297; [1324] Salguero 2017: 297-299; [1325] Veith & Minami 1966, Salguero 2017: 296-297; [1326] Salguero 2017: 294; [1327] Salguero 2017: 295; [1328] Salguero 2017: 295; [1329] Salguero 2017: 295; [1330] Bagchi 1941, Strickmann 2002: 221-223.

§ 14. Dharani-sütras

This section consists chiefly of sundry dharani-sütras, starting with some anthologies of dharanis [1331, 1332, 1333-1334 (^Saptabuddhaka-sütra), 1335-1338]. Among the remain¬ing works in this section, the following have Sanskrit and/or Tibetan parallels: XVajramanda- dharani-sütra [1344, 1345], ^Sarvabuddharigavati-dharani [1346, 1347], x.Dvadasabuddha ka-sütra [1348, 1349], xAgrapradipadharanividyaraja [1351-1355], 'k.Piispaknladharam [1356-1359], Sanmukhi-dharani [1360], *Sanmukhi-dharanT-vyakhyana and *Sanmukhi- dharani-vyakhyana-tika [1361], x.Phadrakaraln-sütra [1362],

^Bodhigarbhalamkaralaksa- dharani [1369, 1390], x.Mahadharani [1371], x.Prajhavardhani-dharani [1372], x.Sarva bhayaprada-dharani [1373],

XSarvadharmagunavyüharaja-sütra [1374], Sarvatathagatadhi- sthanasattvavalokanabuddhaksetrasandarsanavyüha [1375], y.Makhala-dharani [1376, 1377], XCaksurvisodham-vidyamantra [1380], *Sridevinamadvadasaka [1381], Parna- sabari-dharani [1384], Surüpa-dharani [1386], Abhayamkari-dharani [1388], Aparimitayur- dharani [1389], Mahasitavati-vidyarajni [1392], 'kJaaiudkadliaram [1397, 1398], y.Cüda mani-dharani [1400], Suvarnaprabhasottama-sütra [1402, 1403] ^Hiranyavati--dharani [1404], XCauravidhvamsana-dharani [1405], y.Visasavali-dharani [1408, 1409], *Padmane- tra-dharani [1411], 'kAajaxavali-pratyangira [1413], ^Mahavajramerusikharakütagara- dharani [1415], Vajravidarana-dharani [1416, 1417], and Dasatalanyagrodha- parimandalabuddhapratimalaksana [1419].

BIBLIOGRAPHY: [1331] Soper 1959: 170-178, Strickmann 1990, Strickmann 1996: 78-87 & 114-123 & 330-336, Strickmann 2002: 113-119 & 132-140, Strickmann 2005: 58-75; [1332] Strickmann 1996: 73-76; [1336] Strickmann 1996: 76-78 & 141-142, Yü 2001: 51¬53, Strickmann 2002: 106-107, Silk 2008; [1339] Swanson 2000; [1360, 1361] Mimaki 1977a, Mimaki 1977b; [1363, 1364] Giebel 2002: 753-752; [1378] Strickmann 2002: 104; [1387] Giebel 2002: 751-750; [1393] Strickmann 2002: 109-113; [1397, 1398] Giebel 2002: 750-748; [1402, 1403] Giebel 2002: 760-759; [1408, 1409] Giebel 2002: 759-753; [1410] Giebel 2002: 753-752; [1412] Giebel 2002: 752-751; [1418] Strickmann 1996: 197-202; [1419] Cai 2000, Willemen 2006, Willemen 2007: 159-161; [1420] Davis 2001: 134-136, Strickmann 2002: 170-178, Steavu 2017.

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