Spells, images, and maṇḍalas: Tracing the evolution of Esoteric Buddhist rituals, by Koichi Shinohara

May combine two claims.

The earliest such rite, the 'All-Gathering Maṇḍala Initiation Ceremony,' shared its ritual outline and central elements with the post-Vedic śānti rites that were then becoming popular, and responded to them.

“The earliest of such rites is called the 'All-Gathering Maṇḍala Initiation Ceremony,' which, in both ritual outline and central elements, shared with and was a response to the new post-Vedic śānti rituals that became popular around the same time.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Emperor Taizong of Tang's reign period (627-649) is Zhenguan, not Zhenguang (p. 30).

“The reign-period (627-649) of Emperor Taizong of Tang should be Zhenguan instead of Zhenguang (p. 30).”

May combine two claims.

The first scenario, reconstructed from two early Chinese dhāraṇī collections of the fourth to sixth centuries, consists solely of reciting spells for mostly this-worldly (sometimes other-worldly) purposes, with the spell's efficacy confirmed when the invoked deity appears to the practitioner in a vision.

“Based on an analysis of two early Chinese dhāraṇī collections from the fourth to sixth centuries, the first scenario solely involves reciting spells for mostly this-worldly, and sometimes other-worldly, purposes, and seeing their efficacy confirmed by a vision of the deity invoked appearing to the practitioner (Chapter 1).”

• cites Chapter 1Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

In two places the character 都 should be read du: in Douhui daochang 都會道場 (p. 240 n27) and in tou daochang 都道場 (p. 241 n45).

“都 in Douhui daochang 都會道場 (p.240, n27) and tou daochang 都道場 (p.241, n45) should be pronounced du in these two cases”

May combine two claims.

The tropes of received texts link dhāraṇī inscriptions to traditional Daoist fu talismans, while close study of surviving dhāraṇī amulets in bracelets also points toward Indic dhāraṇī amulet practices.

“While the tropes of received texts connect the dhāraṇī inscriptions with the traditional Daoist fu talismans, examination of actual dhāraṇī amulets in bracelets also indicates their connection to Indic dhāraṇī amulet practices (Chapter 1).”

• cites Chapter 1Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Copp's book shows that the basic sense of the term dhāraṇī - to grasp, whether physically holding or intellectually understanding - underlies and links the term's various connotations and the functions of dhāraṇī texts.

“Copp shows how the term's basic meaning, to grasp (to physically hold or to intellectually understand), underlies and connects the term's diverse connotations and the functions of these texts.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The reading jingyixiu is correct for the maṇḍalas used in the overnight (Jingyisu 經一宿) repentance ceremonies (p. 242 n50).

“maṇḍalas for overnight (Jingyisu 經一宿) repentance ceremonies should be jingyixiu (p.242, n50).”

May combine two claims.

Shinohara argues that the so-called 'pure' teaching remained a work in progress, showing that Cintāmaṇicakra Avalokiteśvara rites were recast as a kind of Vajraśekhara visualization in Amoghavajra's manuals.

“In Chapter 8, Shinohara suggests that the so-called 'pure' teaching remains very much a work in progress by demonstrating how rituals associated with Cintāmaṇicakra Avalokiteśvara were reconfigured into a form of Vajraśekhara visualization in the ritual manuals compiled by Amoghavajra.”

Classified as probably not a substantial claim.

Shinohara sets out three basic scenarios for Esoteric Buddhist ritual.

“Shinohara delineates what he calls the three 'basic scenarios of Esoteric Buddhist rituals.'”

May combine two claims.

Shinohara examines a much wider range of materials than those of the so-called 'pure' teaching of Esoteric Buddhism, and stresses that this 'pure' teaching kept evolving.

“Another contribution made by Shinohara is that he goes beyond texts belonging to the so-called 'pure' teaching of Esoteric Buddhism to examine a much wider variety of materials, and even emphasizes the continuous evolution of the 'pure' teaching.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The book renders the esoteric Buddhist rite abhicāra inconsistently: usually 'conquest' (p. 150; p. 273 n58), but 'sorcery' at p. 118.

“The esoteric Buddhist rite abhicāra has been translated inconsistently.”

• Also stated in: another passage · plain

  “Most of the time Shinohara translates it correctly as 'conquest' (p.150 and p. 273, n58), but elsewhere it is rendered as 'sorcery' (p.118).”

May combine two claims. The quote only partly states this claim.

The second scenario adds image worship to spell recitation, and is built from texts focused on the Eleven-Faced Avalokiteśvara that date from the fifth or sixth century to the ninth.

“Scenario two adds image worship to spell recitation.”

• Also stated in: another passage · plain

  “Shinohara reconstructs this scenario based on the ritual texts centering on the Eleven-Faced Avalokiteśvara, which date from the fifth or sixth century to the ninth century (Chapters 1 and 2).”

• cites Chapters 1 and 2Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Copp's book shows that the study of Buddhism can be mapped through spell practices.

“Copp shows how spell practices offer their own map for the study of Buddhism.”

Probably not a substantial claim: may not pass S2 (checkable).

Shinohara's book has changed how the link between earlier dhāraṇī sūtras and later, more complex esoteric Buddhism is understood.

“In conclusion, Spells, images, and maṇḍalas has transformed our understanding of the relationship between earlier dhāraṇī sūtras and the more complex form of esoteric Buddhism.”