Qījùzhī fómǔ suǒshuō Zhǔntí tuóluóní jīng huìshì 七俱胝佛母所說準提陀羅尼經會釋
“Collected Explications” of the Seven-Koṭi Buddha-Mother Cuṇḍā-dhāraṇī Sūtra by 弘贊 (會釋)
About the work
A three-fascicle (3卷) collected-commentary by Zàishēn Hóngzàn 在犙弘贊 弘贊 (1612–1686), the late-Míng / early-Qīng Cáodòng-school monk and major Vinaya specialist, on the Qījùzhī fómǔ suǒshuō Zhǔntí tuóluóní jīng 七俱胝佛母所說準提陀羅尼經 (Saptakoṭi-buddha-mātṛ-cuṇḍā-dhāraṇī-sūtra) translated by Bùkōng 不空 不空 (Amoghavajra) in the Tang. Preserved as X23 no. 446 in the Xùzàngjīng and also included in the Jiāxīng zàng 嘉興藏. Hóngzàn is identified as Yuèdōng Dǐnghúshān pútíxīn shāmén 粵東鼎湖山菩提心沙門 — Bodhi-mind monk of Mt. Dǐnghú in Guǎngdōng (his lifelong residence after taking ordination).
Abstract
The opening doctrinal frame distinguishes the xiǎn 顯 (“manifest”) and mì 密 (“secret”) teachings: the former proceeds through guǎngtán xìngxiāng, xiǎowù xuánlǐ, xiūzhèng fǎshēn 廣談性相、曉悟玄理、修證法身 (broad discussion of nature-and-characteristic; awakening to the profound principle; cultivation-and-realization of the dharma-body); the latter proceeds dàn lìng sòngchí, bùjiā liǎozhī, mò dēng shèngwèi 但令誦持、不加了知、默登聖位 (“merely causes one to recite-and-hold, without supplementary [discursive] understanding, silently ascending to the saintly station”). Hóngzàn places the Cuṇḍā-dhāraṇī in the latter category, but treats it as a doctrinal object — as a jīngcáng mìjiào 經藏密教 (“scripture-treasury secret-teaching”) that silently realizes the ten-body Buddha-fruit Mahāyāna. He further notes the canonical alternative classification: some place dhāraṇīs in a separate zázàng 雜藏 (“miscellaneous treasury”) outside the standard tripiṭaka; some establish a fourth Vajra-vehicle (zuìshàng jīngāng-shèng 最上金剛乘) outside the three vehicles, of which the dhāraṇī-treasury is the content.
The work integrates the Cuṇḍā dhāraṇī liturgy — one of the most popular dhāraṇī liturgies in Míng-Qīng Chinese popular Buddhism — with the technical Esoteric-school doctrinal framework. Hóngzàn’s interest in the work follows naturally from his broad late-Míng / early-Qīng commitment to ritual observance and precept-discipline. Composition window: post-1660 (his Dǐnghúshān abbacy) – 1686 (his death).
Translations and research
No substantial secondary literature located.