Religions 09 00212 v2

religions
Article
On the Xiapu Ritual Manual Mani the Buddha of Light
Xiaohe Ma 1, * and Chuan Wang 2
1 Harvard-Yenching Library, 2 Dvinity Ave., Cambridge, MA 02138, USA
2 Department of Applied Chinese, Ming Chuan University, 5 De Ming Rd., Gui Shan District,
Taoyuan City 333, Taiwan; cwang@mail.mcu.edu.tw
* Correspondence: xhma@fas.harvard.edu; Tel.: +1-781-643-4263

Received: 30 May 2018; Accepted: 29 June 2018; Published: 9 July 2018
Abstract: This paper first introduces Mani the Buddha of Light—a collection of ritual manuals of
the Religion of Light from Xiapu county, Fujian Province, China and Diagram of the Universe—a
Manichaean painting produced in South China in the late 14th to early 15th century. It then gives
a detailed description of Mani the Buddha of Light with some illustrations of Diagram of the Universe.
This paper further compares Mani the Buddha of Light and Buddhist worship and repentance ritual
to demonstrate that the former utilized the form of the latter. It also analyzes the similarities and
differences between the pantheons of Mani the Buddha of Light and other Manichaean materials.
Ultimately it discusses the hypothesis that many pieces of the original texts in Mani the Buddha of Light
should have come into being during the 9th–11th centuries and have been handed down generation
after generation because of the strong vitality of its rituals.
Keywords: Manichaeism; ritual manual; Xiapu manuscripts; Buddhist worship and repentance ritual;
Diagram of the Universe
Mani the Buddha of Light, a manuscript from Xiapu County, Fujian Province, China, is undoubtedly
the most important collection of ritual manuals of the Religion of Light (i.e., Manichaeism in China).
First, we considered that the painting Diagram of the Universe in a private collection in Japan is perhaps
the important ritual object of the Religion of Light. Then we realized that we do not have enough
evidence. Many texts in Mani the Buddha of Light can be compared with the upper half of the Diagram
of the Universe. But almost no texts mention the lower half of the painting. So, we decided that the
main ritual object of our research should be the manuscript Mani the Buddha of Light and the Diagram
of the Universe is some kind of “illustration” to help us to understand the manuscript. When we
bring artistic and literary artefacts into dialogue with one another, we gradually realize that both
pictorial and written forms of evidence—especially the Diagram of the Universe—can be apprehended
as texts. The manual also can help us to understand the painting. This article will provide a detailed
analysis of the text of Mani the Buddha of Light in comparison to earlier Chinese Manichaean texts,
some of their Middle Iranian antecedents, external Chinese sources about the Manicheans and Chinese
Manichaean art, especially the Diagram of the Universe painting discovered a decade ago and fully
reconstructed and understood only recently (i.e., 2015). It demonstrates the strong continuity between
Tang-period Manichaeism and later forms of the Religion of Light, the latter’s continued assimilation
of Buddhist terminology and themes and the lasting vitality of Manichaean practice in later Chinese
history. It introduces Buddhist worship and repentance rituals (Kuo 1994) and shows how the authors
and compilers of Mani the Buddha of Light fit the Manichaean content into the Buddhist rituals.
1. Introduction of Xiapu Ritual Manual Mani the Buddha of Light

Ma Xiaohe did not know Mani the Buddha of Light when he reported the discovery of the Chinese
Manichaean materials from Xiapu in 2009 (Ma 2015a). In 2011, Yang Fuxue and Fan Lisha introduced
Mani the Buddha of Light and pointed out that some excerpts are from Dunhuang Chinese Manichaean
Religions 2018, 9, 212; doi:10.3390/rel9070212 www.mdpi.com/journal/religions

1. Introduction of Xiapu Ritual Manual Mani the Buddha of Light
Ma Xiaohe did not know Mani the Buddha of Light when he reported the discovery of the
Chinese Manichaean materials from Xiapu in 2009 (Ma 2015a). In 2011, Yang Fuxue and Fan Lisha
introduced
Religions 2018, 9,Mani
212 the Buddha of Light and pointed out that some excerpts are from Dunhuang 2 of 39
Chinese Manichaean texts (Fan and Yang 2011). Yuan Wenqi revealed some important pieces of
Mani the Buddha of Light and carried out preliminary research (Yuan 2011). Gábor Kósa gave a list of
texts (Fan and
important names Yang 2011). Yuan Wenqi
of Manichaean pantheon revealed
in Xiapusome
textsimportant of Mani
pieces some
and translated theabout
texts Buddha of Light
Mani and
and carried out preliminary research (Yuan 2011). Gábor Kósa gave
his forerunners in Mani the Buddha of Light into English (Kósa 2013, 2014). Ma Xiaohe collected his a list of important names of
Manichaean
articles pantheon
of research on thein Xiapu
texts of texts
Maniand thetranslated
Buddha of some
Light texts about
revealed byMani
Yuanand Wenqihis forerunners
in a book (Ma in
Mani
2014a). the Buddha of Light into English (Kósa 2013, 2014a, 2014b). Ma Xiaohe collected his articles of
research
Lin on the texts
Wushu of Mani the
published theBuddha
entire ofMani
Light the
revealed
Buddha by of
Yuan Wenqi
Light in a book (Ma
in traditional 2014a).with a
Chinese
Lin Wushu
postscript in hispublished the entire in
books published Mani 2014the (Lin
Buddha of Light
2014, pp. in traditional
457–92). Yang Chinese
Fuxuewith anda Bao
postscript
Lang
in his books published in 2014 (Lin 2014, pp. 457–92). Yang
published the entire Mani the Buddha of Light in simplified Chinese with emendations Fuxue and Bao Lang published the entire
and
Mani the Buddha of Light
annotation in 2015 (Yang and Bao 2015). The number of column of Mani the Buddha of Light in Bao
in simplified Chinese with emendations and annotation in 2015 (Yang and this
2015). The
article number
follows the ofsimplifed of Mani the
column Chinese BuddhaWe
version. of Light in thisan
published article follows
edited text the simplifed
of Mani Chinese
the Buddha of
version. We published
Light in 2016 (Wang and anMaedited
2016). text of Mani the Buddha of Light in 2016 (Wang and Ma 2016).
83 pages
83 pages (the
(the 83rd
83rd page
page is is blank,
blank, 673673 columns
columns (abbr.
(abbr. c.c. or
or cc.),
cc.), about
about 10,000
10,000 characters)
characters) of of Mani
Mani thethe
Buddha of Light are extant and the last part is missing. Mani the Buddha
Buddha of Light are extant and the last part is missing. Mani the Buddha of Light with clear Buddhist of Light with clear Buddhist
color is
color is different
different from
from later
later Xiapu
Xiapu documents
documents both both in
in style
style and
and content
content andand it it should
should be be considered
considered an an
early Xiapu
early Xiapu document
document under under the the strong
strong influence
influence of of the
the Manichaean
Manichaean documents
documents of of the
the Tang
Tang dynasty
dynasty
(618–907)
(618–907) (Yang
(Yangand and BaoBao2014).
2014).TheThe content of theofwhole
content manuscript
the whole comprises
manuscript ritual acts
comprises like invoking
ritual acts like
the presence of Manichaean deities at the ritual service, praising these deities
invoking the presence of Manichaean deities at the ritual service, praising these deities and confession and confession of hearers
(lay followers). Its format is similar to the Buddhist worship and repentance
of hearers (lay followers). Its format is similar to the Buddhist worship and repentance rituals. rituals. Sometimes there
are specific instructions related to the rituals themselves, however, its
Sometimes there are specific instructions related to the rituals themselves, however, its main contentmain content is Manichaean.
This is a collection
is Manichaean. Thisof is
ritual manualsofforritual
a collection congregational
manuals for cults and the basiccults
congregational goaland of collective
the basicworship
goal of
is cooperative advancement in piety by means of the ritual. Such congregational
collective worship is cooperative advancement in piety by means of the ritual. Such congregational cults followed the
established
cults followed practice of group worship
the established practice of in group
Manichaeism
worshipininCentral Asia. in Central Asia.
Manichaeism
The original front cover of this Xiapu manuscript
The original front cover of this Xiapu manuscript is missing and is missing and a new
a new cover pagepage
cover withwith
the title
the
Moni guangfo 摩尼光佛 Mani the Buddha of Light was written
title Moni guangfo 摩尼光佛 Mani the Buddha of Light was written by the owner—master Chen by the owner—master Chen Peisheng 陳
培生 (Figure
Peisheng 陳培生 1) (Yang
(Figureand1)Bao (Yang2015, andpp.Bao74–75).
2015, pp. 74–75).
Figure 1. The front cover of Mani the Buddha of Light (Yang and Bao 2015, p. 74).
Figure 1. The front cover of Mani the Buddha of Light (Yang and Bao 2015, p. 74).
In 2016, Ma Xiaohe published an article comparing the text of Mani the Buddha of Light with the
painting entitled Diagram of the Universe, kept in a private collection in Japan (Ma 2016). Before we
give a thick description of Mani the Buddha of Light with the illustrations of the Diagram of the Universe,
we shall briefly introduce this painting in Japan.
Religions 2018, 9, 212 3 of 39
2. Introduction of the Diagram of the Universe in Japan

The Diagram of the Universe, kept in an anonymous private collection of Japan, should, in our view,
be considered the most important, extant painting of the Religion of Light.
Yutaka Yoshida published a Japanese article with photographs of five Manichaean color paintings
on silk in 2010. These paintings contain no inscription. Yoshida names the five as (a) Cosmogony
Painting (Japanese 宇宙図, 137.1 × 56.6 cm); (b) Realm of Light Painting (天界図) (A) (17.0 × 37.4 cm); (c)
Realm of Light Painting (B) (17.2 × 22.5 cm); (d) Hagiography Painting (1) and (e) Hagiography Painting (2).
Among them (a) Cosmogony Painting is the most intriguing in that it obviously depicts the Manichaean
cosmos as described in the Manichaean texts and as well as recorded by non-Manichaean authors.
Scholars of Manichaeism can recognize the ten firmaments supported by forty angels, the Sun and the
Moon and the eighth earth with Mr. Sumeru (須彌山). In his article, Yoshida argued that the painting
should be identified as the South Chinese version of Mani’s ārdhang. The Realm of Light Paintings (A)
and (B) are two fragments dismembered from a larger painting and depict the Father of Greatness and
his five attendant worlds or dwellings (Yoshida 2010).
Shōichi Furukawa also published a Japanese article in the same issue of Yamato bunka that explored
these Manichaean paintings. He compared the five Manichaean paintings with dated Buddhist
paintings and hypothesized that they had been painted during the late Yuan to early Ming Dynasty,
that is, late 14th to early 15th century by painters belonging to ateliers based in the area around Ningbo
寧波, China (Furukawa 2010).
Gábor Kósa published several English articles: he gave a general overview of the Cosmology
Painting (Kósa 2011), explored the figures of Atlas and the Keeper of Splendor in it (Kósa 2012)
(offering a new identification of the latter one), analyzed its upper section (Kósa 2015a), its judgment
scene (Kósa 2014b), as well as devoting an article to the motif of ships in the Cosmology Painting
(Kósa 2015b). He reconsidered the relation of the Cosmology Painting to Mani’s Eikōn (Kósa 2014a).
Yoshida and Furukawa published a Japanese volume entitled Studies of the Chinese Manichaean
paintings of South Chinese origin preserved in Japan in 2015 and did comprehensive research on the
Cosmology Painting and the Realm of Light Paintings. This book also includes Japanese translations
of Kósa’s research on the figures of Atlas, the Keeper of Splendor and the judgment scene in the
Cosmology Painting (Yoshida and Furukawa 2015, Plates 4–13, pp. 99–127, 261–302).
In 2015, Zsuzsanna Gulácsi, partly with Jason BeDuhn, published English articles in which
she matched what turned out to be three fragments—the Cosmology Painting and the two Realm of
Light Paintings together as the Diagram of the Universe and did more research on it (Gulácsi 2015;
Gulácsi and BeDuhn 2015). This reconstruction permitted Gulacsi & BeDuhn to correctly identify
the New Paradise/New Aeon in the painting for the first time, which before had been mistakenly
identified as the Realm of Light. In the following year, she published an English book about Mani’s
Picture-book, which includes the Diagram of the Universe (Gulácsi 2016).
Based on this reconstruction, in 2016 Gábor Kósa published an article to research the upper
part of the Diagram of Universe and to analyze the Manichaean “New Paradise” in text and image
(Kósa 2016a).
The Diagram of Universe is about 158 × 60 cm (Figure 2) and can be divided into seven
major registers:
1. The uppermost part depicts the Realm of Light (49 figures).

2. The New Aeon (38 figures).
3. Liberation of light, that is, triad of the Sun, Moon and a third divine figure between them
(93 figures).
4. Ten Firmaments (ca. 195 figures).
5. Atmosphere: the “snake-cage” in the middle, the scene of the Virgin of Light on the left and the
judgment scene on the right (85 figures).
6. The Sumeru mountain surrounded by the four continents (59 figures).
Religions 2018, 9, 212 4 of 39
7. The eight earths (ca. 70 figures).

Religions 2017, 8, x FOR PEER REVIEW 4 of 40
Figure 2. The Diagram of Universe. (Gulácsi 2016, Figure 5/14 [p. 248]).
Figure 2. The Diagram of Universe. (Gulácsi 2016, Figure 5/14 [p. 248]).
1. The uppermost part depicts the Realm of Light (49 figures).

2. There
The Neware Aeon
totally(38
more than 500 figures in the Diagram of Universe. The figures include divine
figures).
figures, monsters and animals
3. Liberation of light, that is, buttriad
not the objects
of the Sun,(Kósa
Moon2011,
and pp. 21–22;
a third Gulácsi
divine 2016,
figure Figuresthem
between 6/36–39,
(93
41–45figures).
[pp. 439, 446, 448, 453, 460–61, 465, 470–71]).
4. The Diagram of Universe
Ten Firmaments has so many figures and gives us vivid visual materials that help us
(ca. 195 figures).
understand the manuscript
5. Atmosphere: the “snake-cage”Mani thein
Buddha of Light.
the middle, the scene of the Virgin of Light on the left and the
judgment scene on the right (85 figures).
6. The Sumeru mountain surrounded by the four continents (59 figures).
7. The eight earths (ca. 70 figures).
Religions 2018, 9, 212 5 of 39
3. The Ritual Manual Mani the Buddha of Light with the Illustrations from the Diagram of
the Universe
This extant
There manuscript
are totally more thanMani
500the Buddha
figures of Light
in the is divided
Diagram intoThe
of Universe. twofigures
parts. The titledivine
include of the first part
figures,
(cc. monsters
1–292) is “qing ke 請福科
andfuanimals but (rituals
not the objects (Kósa
for good 2011, pp.21–22;
fortune)”. Gulácsipart
The second 2016, Figures
(cc. 6/36–is without
292–695)
39,
title41–45
and [pp. 439, 446,
perhaps is a 448, 453, 460–61,
collection 465, 470–71]).
of rituals for the deceased.
The Diagram
Religions of PEER
2017, 8, x FOR Universe has
so many figures and gives us vivid visual materials that
REVIEW help us
5 of 40
understand
3.1. [Ritualsthe
formanuscript Mani(cc.
Good Fortune] the 1–292)
Buddha of Light.
There are totally more than 500 figures in the Diagram of Universe. The figures include divine
figures, monsters and animals but not the objects (Kósa 2011, pp.21–22; Gulácsi 2016, Figures 6/36–
3. TheThis part
Ritual is divided
Manual Mani into four shiof時Light
the Buddha (periods) and
with the an independent
Illustrations section.
from the
39, 41–45 [pp. 439, 446, 448, 453, 460–61, 465, 470–71]).
The Diagram of Universe has so many figures and gives us vivid visual materials that help us
3.1.1. [First Period]
understand
(cc. 1–148)the Buddha of Light.
the manuscript
manuscript Mani
This extant Mani the Buddha of Light is divided into two parts. The title of the first
The1–292)
part (cc. contentis for
“qing ke 請福科
thefufirst period(rituals
can befor
divided into six sections.
good fortune).” The second part (cc. 292–695) is
3. The Ritual Manual Mani the Buddha of Light with the Illustrations from the
without title and perhaps
is a collection of rituals for the deceased.
[Inviting Buddhas (qingfo 請佛) (Five Buddhas and Triratna)] (cc. 1–48)
This extant
3.1. [Rituals manuscript
for Good Mani1–292)
Fortune] (cc. the Buddha of Light is divided into two parts. The title of the first
First
part (cc. the
1–292)priest recites
is “qing fu kethe
請福科gatha (verse)
(rituals for of worship
good [forThe
fortune).” gods] andpart
second the(cc.
hearers join
292–695) is in the chanting.
This
without part
title is
anddivided
perhaps into
is afour shi 時
collection (periods)
of rituals and
for the an independent
deceased. section.
Then the priest invites Five Buddhas–Nārāyan.a, Zoroaster, Śākyamuni, Jesus and Mani and the hearers
sing. Then the priest recites two mantras (incantations) of Chinese transcription of Middle Iranian (the
3.1.1.
3.1.[First Period]
[Rituals (cc.
for Good 1–148)(cc. 1–292)
Fortune]
second one is for Jingkou 淨口 “Purification of Speech”) and gatha of confession.
TheThis part isfor
content
Inviting divided intoperiod
the first
Triratna (sanbao 三時寶)
four shican (periods)
be means
dividedandinto
an independent
six sections.
inviting section.
the Buddha, the Dharma and the Saṅgha.
The Buddha
3.1.1. [First should
Period] be Mani
(cc. 1–148) because he is described as “eight forms of fearlessness and displaying
[Inviting Buddhas (qingfo 請佛) (Five Buddhas and Triratna)] (cc. 1–48)
supernatural power” and “auspices nine-fold and surpassing the secular matters”1 which are similar
The content for the first period can be divided into six sections.
First the priest
with the descriptions recites
of Manithe gatha
in the(verse) of worship
Compendium of the[for gods] and
Doctrines the hearers
and Styles of the join in the
Teaching of Mani, the
chanting.
Buddha Then
of Light
[Inviting the
Buddhas priest
(abb. invites
Compendium)
(qingfo Five
請佛) (Five BuddhasBuddhas–Nārāyaṇa,
(Haloun andandTriratna)]
Henning Zoroaster,
(cc. 1–48) Śākyamuni,
1952, p. 191). Jesus and Mani
and the hearers sing. Then the priest recites two mantras (incantations) of Chinese transcription of
The
FirstDharma
the priest should
recites thebe the(verse)
gatha Manichaean
of worship Living Gospel,
[for gods] because
and the the inpriest
hearers join invites “yinglun 應輪
the chanting.
Middle Iranian (the second one is for Jingkou 淨口 “Purification of Speech”) and gatha of confession.
Then the ’wnglywn])
[Pth./MP. priest invitestreasure—secret
Five Buddhas–Nārāyaṇa, Zoroaster,
wonderful Śākyamuni,
mysterious textJesus
Inviting Triratna (sanbao 三寶) means inviting the Buddha, the Dharma and the Saṅgha. The
whichandisMani
the and the
substitute of Mani”.2
hearers
“Pure sing. Then the
Saṅgha priest recites
Jewel—the two mantras
saintly Masses (incantations)
inasthe of 3Chinese
light” should transcription
be Manichaean of Middle
community of the
Buddha
Iranianshould be Mani
(the second one is because
for Jingkouhe淨口is described
“Purification of“eight
Speech”)forms of fearlessness
and gatha of confession.and displaying
elect (i.e., monks).
supernatural power” and “auspices nine-fold and surpassing the secular matters” which are 1
Inviting Triratna (sanbao 三寶) means inviting the Buddha, the Dharma and the Saṅgha. The
similar
Buddha with the descriptions
should of Mani
be Mani because he isindescribed
the Compendium
as “eightofforms
the Doctrines and Styles
of fearlessness and of the Teaching of
displaying
[Venerating
Mani, the Buddha
supernatural the ofTriratna
power” Light
and(abb. guiyi
“auspices 三皈依)]
(sanCompendium)
nine-fold and(cc.
(Haloun 49–66)
and Henning
surpassing 1952,
the secular p. 191).
matters” 1 which are similar
The
with theDharma
descriptions
“Venerating should be the
of Mani
buddhas, [theManichaean
in the Compendium
buddhas Living
of]of the Gospel,
the Doctrinesbecause the
and Styles
past, present andof priest invites
the Teaching
future. “yinglun
of Mani,
[They are the 應輪
with] Unequalled
Buddha of Light (abb. Compendium) (Haloun and Henning 1952, p. 191).
[Pth./MP. ’wnglywn]) treasure—secret wonderful mysterious text which is the substitute of Mani.”2
marks The andDharma
busy with [human]
should be the souls.
Manichaean The one who smiles
Living Gospel, because and
the priest invites “yinglun 應輪 of the realm of
sits on the lotus seat enters the
“Pure Saṅgha Jewel—the saintly 4Masses in the light” should be Manichaean community
3
Mani [and
[Pth./MP. enjoys] ultimate bliss”.
’wnglywn]) treasure—secret wonderful mysterious text which is the substitute of Mani.”2
“Venerating
“Pure Saṅghathe Dharma—yinglun
Jewel—the 應輪
saintly Masses in treasure
the light” excellent truth. The merits are inconceivable.
3 should be Manichaean community of the

Indic writings as golden flowers are given extensively and write down all the two great principles—the
[Venerating the Triratna (san guiyi 三皈依)] (cc. 49–66)
idea of the founder [of (san
Manichaeism]”. 5
[Venerating
“Veneratingthe Triratna
buddhas, guiyi 三皈依)]
[the buddhas (cc.of]
49–66)
the past, present and future. [They are with]
“Venerating
Unequalled marks Saṅgha,
and busy clearly
with distinguishing
[human] souls. Thetwo
one principles as usual. [They] think
seatto save all
“Venerating buddhas, [the buddhas of] the past, present andwho smiles
future. [Theyand sits on
are with] the lotus
Unequalled
sentient
enters
marks
beings
theand
realm from
busyofwith
Mani suffering.
[and enjoys]
[human]
[Great]
ultimate
souls. The
sages
one who
are
bliss.”4 willing to teach trillion students whose
smiles and sits on the lotus seat enters the realm
number is
as of
the number of 6
“Venerating
Mani thegrains
[and enjoys] [ofbliss.”
sand]
Dharma—yinglun
ultimate 4 in應輪 the Ganges river andtruth.
treasure excellent you The
can’t imagine”.
merits The two principles
are inconceivable.
(of
Indiclight and darkness)
writings as the
“Venerating golden areflowers
the coreare
Dharma—yinglun 應輪
doctrine
given of Manichaeism.
extensively
treasure and The
excellent truth. write down
merits all the two great
are inconceivable.
Indic writings idea
principles—the as golden
of theflowers
founderare [of
given extensively and
Manichaeism].” 5 write down all the two great principles—
the
[Incense idea of the founder
OfferingSaṅgha,
“Venerating [of Manichaeism].”
Praise clearly
(xiangzan 香讚)] (cc. 67–85)
5
distinguishing two principles as usual. [They] think to save all
sentient“Venerating
beings from Saṅgha, clearly
suffering. distinguishing
[Great] sages aretwo principles
willing as usual.
to teach trillion[They] thinkwhose
students to save all
number is
First beings
sentient the priest recites a [Great]
from suffering. gatha:sages
“Fragrance,
are willingspreading as vapor,
to teach trillion studentspervades
whose the
number whole
is as world, being
as the number of grains [of sand] in the Ganges river and you can’t imagine.” 6 The two principles
thethe
(of
number
pure,
light and
of grains [of sand]
unalloyed
darkness) sea
in the Ganges river
of life;
are the coredeveloping andandfully
you can’t
doctrine of Manichaeism.
imagine.”
extending 6 The two principles (of
without hindrance; and the wonder
light and darkness) are the core doctrine of Manichaeism.
11 1八無畏而表威神
八無畏而表威神 and九靈祥而超世俗.
八無畏而表威神and
and 九靈祥而超世俗.
九靈祥而超世俗.
22 2應輪寶藏，秘妙玄文，是恾（示）[尔]之替身.
應輪寶藏，秘妙玄文，是恾（示）[尔]之替身.
應輪寶藏，秘妙玄文，是恾（示）之替身.
33 3清净僧寳，光中聖眾.
清净僧寳，光中聖眾.
清僧寳，光中聖眾.
44 4 皈依佛，過去現在未來。無等相，營靈台。蓮花座上笑咍咍，便是摩尼境界，極樂最.
皈依佛，過去現在未來。無等相，營靈台。蓮花座上笑咍咍，便是摩尼境界，極樂最.
皈依佛，過去現在未來。無等相，營靈台。蓮花座上笑咍咍，便是摩尼境界，極樂最.
55 5 皈依法，應輪寶藏妙諦。功與德，不思儀（議）。金華梵字廣弘施，載盡二大義理，祖師意.
皈依法，應輪寶藏妙諦。功與德，不思儀（議）。金華梵字廣弘施，載盡二大義理，祖師意.
皈依法，應輪寶藏妙諦。功與，不思儀（議）。金華梵字廣弘施，載盡二大義理，祖師意.
66
6 皈依僧，分明二宗如故。思得度，眾生苦。[大]聖願意教生徒，萬億恆河[沙]數，弗爾思.
皈依僧，分明二宗如故。思得度，眾生苦。[大]聖願意教生徒，萬億恆河[沙]數，弗爾思.
皈依僧，分明二宗如故。思得度，眾生苦。[大]聖願意教生徒，萬億恆河[沙]數，弗爾思.
Religions 2018, 9, 212 6 of 39
Religions
Religions2017,
2017,8,8,xxFOR
FORPEER
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REVIEW 66of
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[Incense
[Incense Offering
Offering Praise (xiangzan 香讚)]
Praise (xiangzan 香讚)] (cc.
(cc. 67–85)
67–85)
of perfume gains perfection when the saintly Masses walk about”. (H. 301).7 Then the priest burns
First
Firstand
incense priestrecites
the priest
recites recites
gathasa agatha:
gatha:
to make “Fragrance,
“Fragrance,
offerings spreading
spreading as and
vapor,
as vapor,
to the gods thepervades
pervades the whole
the whole
hearers join in the world,
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chanting. Then
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being
the the
pure, pure, unalloyed
unalloyed sea of sea
life; of life; developing
developing and and
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extendingextending
without without
hindrance;
the priest recites another gatha: “In those realms mountains of treasures amount to a billion and a hindrance;
and the and
wonderthe
wonder of perfume
of perfume gains perfection
gains perfection when
whenvapors
the the saintly
saintly Masses Massesabout.”
walk about.” (H.7 Then
301). 7 Then the priest
香讚)]
thousand varieties and scented gush out inwalk [Incense
a million (H.
shapes: 301).
Offering Praise
Bright the
within priest
andburns
(xiangzan (cc. clean
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burns incense
incense and recites
and recites gathasgathas
to make to make offerings
offerings to theto the and
gods godsthe
andhearers
the hearers
join injoin
theinchanting.
the chanting.
Then 8
and pure are the substances, filled with the sweet dew overflowing First the with
priestnorecites
limit”. (H. 303).
a gatha: “Fragrance, spreading as vapo
Then the priest
the priest recitesrecites
anotheranother
gatha:gatha: “In those
“In those realmsrealms mountains
mountains of treasures
of treasures amount amount to a billion
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and This section
a thousand ends with
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and vapors 回向
scentedgush
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sea of three
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願—making a vow to save all beings. wonder of perfume gains perfection when the saintly Masses walk ab
without,
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are the pure are the
substances, substances,
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with the sweet withoverflowing
the sweet dew withoverflowing
no limit.” (H. with
303). no
8 limit.”
burns incense and recites gathas to make offerings to the gods and th
(H. 303). This 8
section ends with huixiang 回向 “to transfer one’s merit to another” including three fayuan
[Inviting Buddhas (Buddhas of Five Directions)] (cc. Then the priest recites another gatha: “In those realms mountains of
86–97)
發願—makingThis section endsto
a vow withsave huixiang
all beings.回向 “to transfer one’s merit to another” including three fayuan
and a thousand varieties and scented vapors gush out in a millio
發願—making The priest a vow
first tousessaveH.all140 beings.
to invite gods: “I also petition without,allclean the persons
and pureinare thethe
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Religions [Inviting
2017, 8, x FOR Buddhas
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the herculean, respectful and trusted venerable Spirits and (H. the
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[Inviting Buddhas (Buddhas of Five Directions)] (cc. 86–97) 9in the
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and great H. 140 toof
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and
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Teaching”.
demons)This and make
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quickly first
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and 140
swiftly to
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them
Then the priest recites a mantra with six names of發願—making gods:
surrender. “I also
Spirits 11 petition
and the all
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of persons
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in
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(the
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Manichaean
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The make
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Living and the
Spirit—is sons
identified ofwith
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the protectors
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9
e them surrender.
invites of Five Directions and the hearers join in the chanting. In Buddhism, the
the11Taoist Jade
celestial Emperor
realms, and
The the Buddhist
protectors four
and continents
upholders
Then the priest recites a mantra with six names of Buddhas are
of ruled
the cleanby four
and Manichaean
pure
[Inviting Right
of Five angels.
Teaching.”
Directions.
Buddhas (Buddhas 9
Thenofthe priest
Five Directions)] (cc. 86–97)
—second son of the Living FiveSpirit—is
Wisdom Buddhas
identified with are as follows: Vairocana in the center, Amoghasiddhi related to north,
invites Then thethe priest recites
Buddhas of FiveaDirections
mantra with andsix thenames
hearers ofto Buddhas
join in the of Five Directions.
chanting. Then the
In Buddhism, priest
the Five
ontinents are ruled
PraisebyAmitābha—west,
four
to Land’sManichaean
Gods (Tudi zan 土地讃) (cc. 117–148)
Ratnasambhava—south
angels. and Akshobhya—east. The priest Here the
first Buddhas
uses H. 140 of Five Directions
to invite gods: “I also petition all
invites
Wisdom theBuddhas
Buddhas of areFive as Directions and the hearers
follows: Vairocana in the to join
center,in the chanting. In Buddhism,
Amoghasiddhi related tothenorth,Five
are Manichaean dividedangels
Vacuity, the herculean, respectful and trusted venerable Spirits and
148)
This section
Wisdom
Amitābha—west, is
Buddhas into
are six asand
pieces.related
follows:
Ratnasambhava—south to four
The first, third
Vairocana and entities
and fifth ofcenter,
theare calmness in a(Ma
mantrasAmoghasiddhi
inAkshobhya—east. 2012,the 2013a):
transcription
Here of
related
Buddhas toofnorth,
Five
MiddleAmitābha—west,
Iranian, theare sixth is aRatnasambhava—south
transcription of Middle Iranian celestial realms, The protectors and upholders of the clean and pure R
Directions Manichaean angels and related and to mixed
four with Chinese
Akshobhya—east.
entities of calmness andHerethe(Ma
second
the2012,and2013a): of Five
Buddhas
rst, third and fifth are mantras
Four
fourth Directions in
entities
are in Chinese. a transcription
From the Chinese of text, werelated
know that these hymnsof are Then the
used to praise priest
Middle recites
Iranian
land’s a mantra
Englishwith six
angel names of Buddhas of F
are Manichaean
Direction angels Chineseand Angel name to 10four entities calmness (Ma 2012, 2013a):
dle Iranian mixed
gods.with
FromChinese
of calmness
the
Four entities
and the second
transcription of and
Middle Iranian, we can recognized the invites
names ofthe Buddhas
Buddhas Angel of
Middle Iranian of
name
Five Five Directions
Englishname and the hearers to join in the ch
e know that these hymns
Directions: are used to
嚧縛逸囉
Purity Direction
praise
(*luo-b’i̭
Northw land’s
ak-i̭ ě t-lâChinese
= 嚧縛逸
Raphael),Angel
(*luo-b‘iname
彌阿（訶）逸囉 wak-i
10
ĕt)天王 (mjiḙ - Wisdom
xâ-i̭
(heavenly ě t-lâ =
king) Buddhas
Michael), 業縛囉逸
rwp’yl are as follows:
Raphael Vairocana in the center, Am
Four entities
of calmness Middle
Angel nameIranian English
angel name
we can recognized
囉(ngi̭the names
ɐp-b’i̭ w of
ak-lâ-i̭ ě Buddhas
t-lâ = Direction
of
Gabriel), Five Chinese Angel
娑囉逸囉(sâ-lâ-i̭ ě t-lâ ˆ= Sariel),
name 10 ˆ
耶具孚 (jia-g‘i̭ u -fjyə̌ = Jacob), 𠰌秦皎
Light
of calmness East 彌訶逸 (mjie -xâ-i ĕt)天王
嚧縛逸 (*luo-b‘i̭wak-i̭ět)天王 (heavenly (heavenly Amitābha—west,
king) mys’yl
Angel name Ratnasambhava—south Michael
angel name and Akshobhya—east.
彌阿（訶）逸囉 Purity
(mjiḙ-dz‘i̭
(*muɑt xâ-i̭ěěnt-lâ = Michael),
kieu)明使(envoy North
業縛囉逸of light) and two ˆ
angles: ˆNarses 能遏蘇思 (*nəŋ-ʔɑt- suo-si rwp’yl nrsws Raphael
Power South 嚧縛逸業囉逸
king) (ngi 5p-lâ-i
(*luo-b‘i̭ wak-i̭ ĕt)天王
ět)天王(heavenly
(heavenly Directions
king) are <MP
Manichaean
gbr’yl angels and related to four entities of calmn
Gabriel
-i̭ět-lâ = Sariel),[narsus]) Purity
耶具孚 (jia-g‘i̭ North
u-fjyə̌ = Jacob),
能𠱽𠰌秦皎 king) ˆět-ȶi-kə̭û-<suo> si<MP nstykws [nastikūs]) rwp’yl (Durkin- Raphael
and Nastikus
Wisdom
Light East 呴<蘇>思
West 娑囉逸
彌訶逸 (*nəŋ-si̭
(sâ-lâ-i
(mjiḙ -xâ-i̭ĕt)天王
ět)天王(heavenly
(heavenly king) mys’ylsr’yl MichaelS@ra’el
ngles: Narses 能遏蘇思Meisterernst(*nəŋ-ʔɑt-
2004, suo-si
pp. <MP
244–45). nrsws 彌訶逸
業囉逸
ˆ
ɐ-p-lâ-i̭
Light
Power
Majestic East
South 耶具孚 (mjiḙ
(ngi̭ xâ-i̭u-fjy@)大將
(jia-g‘i ět)天王
ět)天王(heavenly
(Great king)
(heavenly Four entities
king)
General) mys’yl
gbr’yly’kwb Michael
GabrielJacob
i̭ět-ȶi-kə̭u-<suo> si<MP nstykws Direction Chinese Angel name10
Wisdom[nastikūs])
Power
virtue
(Durkin- 業囉逸
Center
South
West 娑囉逸
末秦皎 (ngi̭
(sâ-lâ-i̭
(muAt ěˆt)天王
ɐp-lâ-i̭ ět)天王
dz‘i (heavenly
ĕn(heavenly
kieu) 明使king) king)
(envoy of calmness
gbr’yl
sr’yl ?
of light) Gabriel
Səra’el?
3.1.2. Second
WisdomPeriod (dierWest shi 第二時) (cc.娑囉逸
耶具孚 148–238)
(sâ-lâ-i̭
(jia-g‘i̭ěut)天王-fjyə̌ˆ)大將(heavenly
(Great king)
General) sr’yl
y’kwb 嚧縛逸 (*luo-b‘i̭wak-i̭ět)天王 (heavenly
Səra’el
Jacob
Majestic Purity North
The contents for the Center period
second 耶具孚
末秦皎can (jia-g‘i̭
(muɑt
be dividedudz‘i̭
-fjyə)大將
ěn
intokieu) 明使
(Great
three General)
(envoy
sections. of y’kwb king)
Jacob
) virtue the King of [Ten] Heavens (Zan Tianwang 讃天王) (cc. 98–116)
Praising
Majestic ? ?
Center 末秦皎
light) (muɑt dz‘i̭ěn kieu) 明使 (envoy of Light East 彌訶逸 (mjiḙ-xâ-i̭ět)天王 (heavenly king)
virtue ? ?
vided into three sections.Buddhas]
[Inviting As for(cc. the149–207)
King of the light)
Ten Heavens, his foreign (Iranian) Powername is 阿薩漫沙 South 業囉逸 (ngi̭ɐp-lâ-i̭
(Pa-sat-muAn ùaě<
t)天王
Pth (heavenly king)
Praising the King of [Ten] Heavens (Zan Tianwang 讃天王) (cc. Wisdom
98–116) West 娑囉逸 (sâ-lâ-i̭ět)天王 (heavenly king)
The priests̆’h
*’sm’n = King
first invitesofallHeaven).
gods withThis fragrant is why flowers.the Then
Taoistshe call himwith
“invites the wholehearted
Jade August Great Emperor of the
Praising the King of [Ten] Heavens (Zan Tianwang 讃天王) (cc. 98–116) 耶具孚 (jia-g‘i̭u-fjyə)大將 (Great General)
reverence (一心奉請)”
Bright AsHeavens. Manichaean
for the King Heofdwells and Buddhist
the TeninHeavens,
the seventh gods with fragrant
firmament,
his foreign (Iranian) Majestic
flowers
resides
name in is 阿薩漫沙
one by one and
a great the and
palace
(ʔa-sat-mu
Center ɑncontrols
末秦皎 ʂa (muɑt theěngood
< Pth dz‘i̭ kieu) 明使 (envoy of
ant flowers. Then he*’sm’n
“invites with wholehearted
light)ɑ nofʂathe
hearers join theš’h
As chanting.
for= the King often
thefirmaments.
Ten
ThisHeavens, his foreign (Iranian) virtue
name 阿薩漫沙
and bad King
events ofofthe
Heaven). is whyIn thethisTaoists call
firmament, himthere
the is a is
Jade August
jeweled Great (ʔa-sat-mu
mirrorEmperor
with twelve < faces: the
st gods with fragrantPth flowers
*’sm’n oneš’hby one and
= King the
ofthe
Heaven). This is why
Bright
upper
[Inviting
Heavens.
Moluoface
默羅]observes
He dwells
(cc. 159–163)
in thea[-land],
nirvān .
seventh thethe
firmament, Taoists
lower face call
resides him
in a the
reflects theJade
great August
palace andGreat
netherworld andEmperor
controls theten
the goodof
(remaining)
the
andBright
bad Heavens.
events He dwells
of rebellions
the ten in the seventh
firmaments. firmament,there
In this firmament, resides
is ain athe
great
jeweled
Praising palace
mirror
King andHeavens
with
of [Ten] controls
twelve the Tianwang 讃天王) (cc. 98–116
faces:
(Zan
faces inspect the of the various demons and similar events of change in the ten firmaments.
The
good
thepriest
andinvites
upper bad
face“Moluo
events
observes Purple
of thethe Emperor
ten PeerlessInVenerable
firmaments.
nirvāṇa[-land], thislower
the Buddha
firmament, whoseisFive
there
face reflects Greatnesses
a jeweled
the mirror with
netherworld and thetwelveten
The four
show immense heavenly kings
benevolence.” 12 Moluo control
默羅 the
(mək lâ) four
shouldworlds
be an (continents):
abbreviation ofAs the
forheavenly
the King
Sahuanmoluo 薩緩默 king
of theRaphael
Ten Heavens, governshis the
foreign (Iranian) name
faces: the upper
(remaining) facesface observes
inspect the nirvāṇa[-land],
the rebellions of the variousthe lower
demons face reflects
and similar theevents
netherworld
of change and in the
the ten
ten
northern lâ)Uttarakuru, the heavenly Pth *’sm’n š’h = King of Heaven). This is why kingTaoists call him the
the
eerless Venerable Buddha
羅 (sat whose
ɣuan mək
(remaining)
firmaments.
Five
(c.
faces
The
Greatnesses
427). We cannot
inspect
four decipher the
the rebellions
heavenly ofking
kings control
Michaeldemons
Middle
theIranian
the various rules
name of
four worlds
[the
and eastern
thissimilar
god butevents
(continents):
Pūrvavideha,
we
the areofsure
change
heavenly king
thetheheavenly
in ten
Raphael
â) should be anthat
abbreviation
this of Sahuanmoluo
is the highest
Gabriel rules] god
the 薩緩默
ofsouthern
Manichaeism—the Fatherthe of Greatness. When the Bright
he reviewedHeavens.this He
paper, dwells in the seventh firmament, resides in a
firmaments.
governs the The four
northern heavenlyJambudvı̄pa,
Uttarakuru, kings control
the heavenly kingheavenly
the four worlds
Michael king Sariel
(continents):
rules [the easterncontrols
the the western
heavenly
Pūrvavideha, king Aparagodānı̄ya.
Raphael
the heavenly
he Middle Iranian namepointed
of this god but we
薩緩 are sure
YoshidaIf
governs
king
out
the Gabriel
four that
the heavenly,
northern
rules]
representing
great,
Uttarakuru,
the southern
such
luminous
the
pronunciation
spiritsking
heavenly
Jambudvīpa,
as
notice thatgood
[sarwan]
the Michael
heavenly
must
the
rules
and
be
evil
king
bad
the
[thedemons
Sariel
eventsof
transcription
eastern
of the
the ten firmaments.
various
Pūrvavideha,
controls the
In this firmament, there i
firmaments
the
western
Father of Greatness. When
of zurwan. he reviewed this paper, faces: the upper face observes the nirvāṇa[-land], the lower face reflec
launch(ed)
heavenly
pronunciation as [sarwan]
The must be
uppermost
evil
king
Aparagodānīya. the plans
Gabriel
If
ofthe
torules]
thefour
transcription
unit
stir the
thesaints
heavenly,
Diagram
southern
great,
of the Universe
ofluminous
the celestial
Jambudvīpa,
is the Realm
and
spirits theearthly
notice
of Light thatspheres,
heavenly
(Figure the evil
3).faces
they
Sarielimmediately
kingdemons
The inspect
controls
of
central the the varioustheexhibit(ed)
(remaining) rebellions of the various demons and sim
motif of western
their great
firmaments
the Realm Aparagodānīya.
majestic
Light is powers
launch(ed)
of IfFather
theevil theplans
four heavenly,
toofrestrain
to stir them
Greatness thegreat,
and luminous
(the
saints
his demons) spirits
of thethat
assembly and
celestialnotice
make
includes andthethat
them the surrender;
earthly
Twelve evil demons
spheres, of quickly
they
they
firmaments. The four heavenly kings control the four worlds (continen
niverse is the Realm the
of
Aeons pacify various
Light (Figure
and twothem, firmaments
3).
additional The
swiftly launch(ed)
central
make(Yoshida
attendants evil
them surrender.plans to
11 stir the saints of the celestial
and Furukawa 2015, Plates 11–13, pp. 120–21). Gulácsi and earthly spheres,
governs the northern Uttarakuru, the heavenly king Michael rules
eatness and histhinks
assembly that that
mostincludes
likely, thethetwo
Twelve
figures flanking God represent the Mother of Life and Living Spirit
d Furukawa 2015, Plates2016,
11–13, pp. 120–21). Gulácsi heavenly king Gabriel rules] the southern Jambudvīpa, the heav
(Gulácsi Figure 6/37, pp. 444–47). The Five Greatnesses are (1) the Father of Greatness himself;
God represent (2)
theTheMother of Life and Living Spirit western
Twelve Aeons are called shi’er guangwang (Twelve Light Kings) (c. 641); (3) The Aeons of the
13 Aparagodānīya. If the four heavenly, great, luminous spirits
Greatnesses areAeons
77
(1) the7are The
The
Father different
different
different
of characters
characters
characters
Greatness himself; of
of
of Hymnscroll
Hymnscroll
Hymnscroll are
are
are in
in
in parentheses:
parentheses:
parentheses: 香氣氤氳周世界，純一無雜性命海，迷（彌）綸充
香氣氤氳周世界，純一無雜性命海，迷（彌）綸充
the various firmaments
香氣氤氳周世界，純一無雜性命海，迷（彌）綸充遍無障礙，圣 launch(ed) evil plans to stir the saints of the
called weichen zhu guotu (Various lands as fine dust) (c. 393); (4) The Living Air; (5) the
14
3 (Twelve Light Kings) (c.遍無障礙，圣眾游中香最妙。Cf.
眾游中香最妙。Cf.
遍無障礙，圣眾游中香最妙。Cf.
641); (3)diamond
The Aeons (Tsui
of the1943, p. (Tsui
(Tsui1943,
203). 1943,p. p.203).
203).
Land of8 Light (the floor).
88 彼界寶山億萬眾（種），香煙湧出百萬般。內外光明體清淨，甘露充盈無邊畔。(Tsui 1943,
nds as fine dust) (c. 393); 彼界寶山億萬眾（種），香煙湧出百萬般。
彼界寶山億萬眾（種），香煙湧出百萬般。內外光明體清淨，甘露充盈無邊畔。(Tsui
(4) The Living Air; (5) the 外光明體清淨，甘露充盈無邊畔。(Tsui 1943, 1943,p.p. 203).
p.203).
203).
99
9 復告冥（窴）空一切眾，大力敬信尊神輩，及諸天界諸天子，護持清淨正法者。(Tsui
復告冥（窴）空一切眾，大力敬信尊神輩，及諸天界諸天子，護持清淨正法者。(Tsui 1943,
1943,p.
(Tsui 1943, p. 188).
p.188).
188).
1010 In this article Middle Chinese forms
10 In this article Middle Chinese forms formsarearecited
are citedfrom
cited fromKarlgren’s
from Karlgren’s
Karlgren’s 7 The different
reconstruction,
reconstruction,
reconstruction, Cf.
Cf.
Cf. characters
Hanzi
Hanzi
Hanzi ziyin
ziyin daof
ziyin Hymnscroll
da zidian
dazidian
zidian 漢字
漢字字 are in parentheses: 香氣氤氳周世界
漢字字音演變大字典
字音演變大字典 Dictionary of Phonetic Evolution of Chinese Characters, 遍無障礙，圣眾游中香最妙。Cf.
Jiangxi
音演變大字典 Dictionary of Phonetic Evolution of Chinese Characters, Jiangxi jiaoyu chubanshe, 2012.
Dictionary of Phonetic Evolution of Chinese Characters, Jiangxi jiaoyu chubanshe, jiaoyu
2012. chubanshe, 2012. (Tsui 1943, p. 203).
11 11 十天王者，梵名阿薩漫沙也。是故道教稱為昊天玉皇大帝，住在第七天中，處在大殿，管於十天善惡之事。此天
十天王者，梵名阿薩漫沙也。是故道教稱為昊天玉皇大帝，住在第七天中，處在大殿，管於十天善惡之事。 8 彼界寶山億萬眾（種），香煙湧出百萬般。內外光明體清淨，甘露充盈無邊有十二
此天內有十二面寶鏡，上面觀於涅槃[國土]，下面照於陰司地府，十面鑒於十天諸𢇝（=魔）背叛等事化。四
面寶鏡，上面觀於涅槃[國土]，下面照於陰司地府，十面鑒於十天諸 9 復告冥（窴）空一切眾，大力敬信尊神輩，及諸天界諸天子，護持清淨正法
（=魔）背叛等事化。四天王管四天下：嚧縛逸天王
天王管四天下：嚧縛逸天王管北鬱壇界，彌訶逸天王[統御東弗婆提，業縛囉逸天王管]南閻浮提，娑囉逸天
皇大帝，住在第七天中，處在大殿，管於十天善惡之事。管北鬱壇界，彌訶逸天王[統御東弗婆提，業縛囉逸天王管]南閻浮提，娑囉逸天王掌握西瞿耶尼。四天大神明，若見諸天 10 In this article Middle Chinese forms are cited from Karlgren’s reconstruc
王掌握西瞿耶尼。四天大神明，若見諸天惡𢇝起奸計，搔擾天空地界諸聖，應時展大威神，折挫調伏，速令
照於陰司地府，十面鑒於十天諸𢇝（=魔）背叛等事化。四惡起奸計，搔擾天空地界諸聖，應時展大威神，折挫調伏，速令安定，急使調伏. 字音演變大字典 (Ma 2010) I first
Dictionary put forward
of Phonetic 阿薩
that of
Evolution Chinese Characters, Jiangx
安定，急使調伏。(Ma 2010) I first put forward that 阿薩漫沙 < Sogdian sm’n xšyδ, Yoshida Yutaka suggested
王[統御東弗婆提，業縛囉逸天王管]南閻浮提，娑囉逸天
計，搔擾天空地界諸聖，應時展大威神，折挫調伏，速令
that it should be a Chinese transcription of the hitherto unattested Parthian form ’sm’n š’h. English translation
阿薩漫沙 < Sogdian is based
sm’n onYoshida
xšyδ, (Kósa 2016b, pp.
Yutaka 151–52).
suggested
12 五大示洪慈之念，默羅紫帝無上尊佛.
rto unattested Parthian form ’sm’n š’h. English translation
13 十二光王.
14 微塵諸國土.
Religions 2018, 9, 212 7 of 39
Religions
Religions 2017, 8, x2017,
FOR8, x FOR
PEER PEER REVIEW
REVIEW 7 of 40 7 of 40
they immediately
immediatelyexhibit(ed)
exhibit(ed)their great
their majestic
great powers
majestic to restrain
powers themthem
to restrain (the demons) and make
(the demons) and make them
Here,them
Manichaean
surrender; King
surrender;they
of thepacify
theyquickly
quickly
Ten
pacify
Heavens—second
them, swiftly
them, make
swiftly
son
them
make
ofsurrender.
the Living
surrender.
them 11 11 Spirit—is identified with
the Taoist Jade Emperor

Here, and
Manichaean the Buddhist
King of the four
Ten continents
Heavens—second are ruled
son of by
the four
Living
Here, Manichaean King of the Ten Heavens—second son of the Living Manichaean
Spirit—is angels.
identified
Spirit—is identified with
with the Taoist Jade
the Taoist Jade Emperor
Emperor and the Buddhist
and the Buddhist four
four continents
continents are ruled by
are ruled by four
four Manichaean
Manichaean angels.
angels. Gods (Tudi zan 土地讃) (cc. 117–148)
Praise to Land’s
Praise to Land’s Gods (Tudi zan 土地讃) (cc. 117–148)
This Praise
section is divided
to Land’s Gods (Tudi intozan six土地讃)
pieces. (cc.The first, third and fifth are mantras in a transcription
117–148)
of Middle Iranian, This sectionisisadivided into six of pieces. The first, third and fifth areChinese
mantras in a transcription of
This section is divided into six pieces. The first, thirdIranian
the sixth transcription Middle and fifthmixed with
are mantras in a transcription and the
of second
and fourth Middle
are in
Middle
Iranian,
Chinese.
Iranian, the sixth
the
From sixth is a transcription
the Chineseof text,
is a transcription Middle
of Middle
we Iranian
knowmixed
Iranian
mixed
thatwith
these with
hymns
Chinese
Chinese
andare
and
the used
the second
secondto praise
and
fourthare
and From
fourth are inChinese.
Chinese. From the Chinese text,text,
we we know that
thesethese hymns are used to praise land’s
land’s gods. the in
transcription From ofthe Chinese
Middle Iranian, know
we can that hymns
recognized the arenames
used toof praise
Buddhas of
land’sgods.
gods. From
From the the transcription
transcriptionofof Middle
Middle Iranian,
Iranian, we we can can recognized
recognized the names
the names of Buddhas of Buddhas
of of Five
Five Directions: 嚧縛逸囉 (*luo-b’iwak-iĕt-lâ = Raphael), 彌阿（訶）逸囉 (mjie-xâ-iĕt-lâ = Michael), 業
Directions:嚧縛逸囉
Five Directions: 嚧縛逸囉 (*luo-b’i̭
(*luo-b’i̭
ˆ wak-i̭
wâk-i̭ ět-lâ
ět-lâ = Raphael),
= Raphael), 彌阿（訶）逸囉
彌阿（訶）逸囉 (mjiḙ(mjiḙ
-xâ-i̭ˆě-t-lâ
xâ-i̭=ˆět-lâ = Michael),
Michael), 業業縛囉逸
縛囉逸囉(ngi 5p-b’i wak-lâ-i ĕt-lâ = Gabriel), 娑囉逸囉(sâ-lâ-i ĕt-lâ = Sariel), 耶具孚 (jia-g‘i u-fjy @
˘ = Jacob),
ˆ 囉(ngi̭
縛囉逸囉(ngi̭ ˆ ɐɐp-b’i̭
p-b’i̭wâk-lâ-i̭
ak-lâ-i̭ěět-lâ
t-lâ==Gabriel), 娑囉逸囉(sâ-lâ-i̭
Gabriel),娑囉逸囉(sâ-lâ-i̭ ět-lâ
ěˆt-lâ = Sariel),
= Sariel), 耶具孚耶具孚 (jia-g‘i̭
(jia-g‘i̭ u-fjyə̌u-fjyə̌ = Jacob), 𠰌秦皎
ˆ= Jacob),
味秦皎(*muAt dz‘iĕn dz‘i̭
𠰌秦皎(*muɑt
(*muɑt kieu)明使(envoy
dz‘i̭ěn kieu)明使(envoy
kieu)明使(envoy ofofof
light)
light)
light) and
and
and two two
two angles:
angles:
angles: Narses
能遏蘇思
Narses
Narses 能遏蘇思能遏蘇思 (*nəŋ-ʔɑt-
(*nəŋ-ʔɑt- (*n@η-PAt-
suo-si suo-si
<MP <MP suo-si
nrsws
ˆ
<MP nrsws nrsws [narsus])
[narsus])
[narsus]) andand
and Nastikus 能
Nastikus
Nastikus 能𠱽呴<蘇>思
能𠱽呴 < 蘇 > 思 (*nəŋ-si̭
呴<蘇>思 (*nəŋ-si̭
(*n@η-si ěět-ȶi-kə̭
t-ȶi-kə̭uu
-<suo>
ĕt-ťi-k@ -<suo>si<MP
si<MP
u-<suo> nstykws
si<MP nstykws [nastikūs])
nstykws[nastikūs])
[nastik(Durkin-
ūs])
(Durkin-Meisterernst
Meisterernst 2004,pp. pp.244–45).
244–45). ˆ “
(Durkin-Meisterernst 2004,2004, pp. 244–45).
3.1.2. Second Period (dier shi 第二時) (cc. 148–238)
3.1.2. Second
3.1.2. Second Period Period
(dier shi 第二時) (cc.第二時)
(dier shi (cc. 148–238)
148–238)
The contents for the second period can be divided into three sections.
[Inviting Buddhas] (cc. 149–207)
[Inviting Buddhas] (cc. 149–207)
[Inviting Buddhas] (cc.first
The priest 149–207)
invites all gods with fragrant flowers. Then he “invites with wholehearted
The priest first invites all gods with fragrant flowers. Then he “invites with wholehearted
The reverence
priest (一心奉請)” Manichaean and Buddhist gods with fragrant flowers one by one and the
first
reverenceinvites
(一心奉請)”all gods with fragrant
Manichaean flowers.
and Buddhist Then
gods withhe “invites
fragrant withone
flowers wholehearted
by one and the
hearers join the chanting.
reverence (一心奉請)”hearers joinManichaean
the chanting. and Buddhist gods with fragrant flowers one by one and the
[Inviting Moluo 默羅] (cc. 159–163)
[Inviting Moluo 默羅] (cc. 159–163)
The priest invites “Moluo Purple Emperor Peerless Venerable Buddha whose Five Greatnesses
[Inviting Moluo 默羅]
The(cc.
show immense 159–163)
priest
benevolence.” Moluo 默羅
invites 12“Moluo Purple Emperor
(mək Peerless
lâ) should Venerable Buddha
be an abbreviation 薩緩 Greatnesses
whose Five
of Sahuanmoluo
默羅 (sat ɣuan mək lâ) (c. 427). We cannot 默羅
decipher the Middle Iranian name of this god of 薩緩默
show immense benevolence.” Moluo (mək lâ) should beBuddha whosebut
an abbreviation we are
Sahuanmoluo
12
The priest invites “Moluo Purple Emperor Peerless Venerable Five Greatnesses
sure that
羅 (satthisɣuan
is themək
highest
lâ) god
(c. of
427). Manichaeism—the
We cannot decipher Father
the of Greatness.
Middle IranianWhen
12 Moluo 默羅 (m@k lâ) should be an abbreviation of Sahuanmoluo 薩緩默 name he
of reviewed
this god this
but we are sure
show immense benevolence”.
paper,that
Yoshida
this ispointed
the highest god 薩緩
out that representing such Father
of Manichaeism—the pronunciation as [sarwan]
of Greatness. When must be the this paper,
he reviewed
羅 (sat Guan m@k lâ) (c.
transcription 427). We cannot decipher the Middle Iranian name of this god but we are sure
Yoshidaofpointed
zurwan. out that 薩緩 representing such pronunciation as [sarwan] must be the transcription
that this is theThe
highest
uppermost
of zurwan. god of
unit Manichaeism—the Fatherisof
of the Diagram of the Universe theGreatness.
Realm of Light When he 3).
(Figure reviewed
The centralthis paper,
motif of
Yoshida pointed out the Realm
that of Light is
薩緩 representing the Father of Greatness
such pronunciation and his assembly that includes the Twelve
The uppermost unit of the Diagram of the Universe as [sarwan]
is the Realm of must
Light be(Figure
the transcription
3). The central
Aeons and two additional attendants (Yoshida and Furukawa 2015, Plates 11–13, pp. 120–21).
of zurwan. motif of the Realm of Light is the Father of Greatness and his assembly that includes the Twelve
Gulácsi thinks that most likely, the two figures flanking God represent the Mother of Life and
Aeons and
The uppermost unit
Living Spirit (Gulácsi
two
ofadditional
2016,Diagram
the attendants
of the
Figure 6/37,
(Yoshida
pp.Universe
444–47). The
and
is theFurukawa
FiveRealm
2015, Plates
of Light
Greatnesses
11–13,
(Figure
are (1)
pp.
3). 120–21).
the Father The Gulácsi
of central
motif of the thinks
Realm
Greatness that most
of Light
himself; likely,
is Twelve
(2) The the
the Father two figures
Aeonsof flanking
areGreatness
called shi’erand God represent
his assembly
guangwang 13 the Mother of
that Kings)
(Twelve Light Life
includes and Living
the Twelve
(c. 641); Spirit
(3)two(Gulácsi
The additional 2016, Figure
Aeons of theattendants 6/37,
Aeons are calledpp. 444–47).
weichen The Five
zhuFurukawa Greatnesses
guotu (Various are (1) the Father of Greatness himself;
Aeons and (Yoshida and 14
2015,lands as 11–13,
Plates fine dust)pp.(c.120–21).
393); (4) Gulácsi
(2) The
The Living Twelve
Air; (5) theAeons
Land ofare called
Light (theshi’er
diamondguangwang
floor). (Twelve Light Kings) (c. 641); (3) The Aeons of the
13
thinks that most likely, the two figures flanking God represent the Mother of Life and Living Spirit
Aeons are called weichen zhu guotu14 (Various lands as fine dust) (c. 393); (4) The Living Air; (5) the
(Gulácsi 2016, Land
Figure 6/37, pp. 444–47).
of Light (the diamond floor). The Five Greatnesses are (1) the Father of Greatness himself;
(2) The Twelve Aeons are called shi’er guangwang13 (Twelve Light Kings) (c. 641); (3) The Aeons of the
11 十天王者，梵名阿薩漫沙也。是故道教稱為昊天玉皇大帝，住在第七天中，處在大殿，管於十天善惡之事。
Aeons are called weichen zhu guotu14 (Various lands as fine dust) (c. 393); (4) The Living Air; (5) the
Land of Light (the diamond floor).
After the 王掌握西瞿耶尼。四天大神明，若見諸天惡𢇝起奸計，搔擾天空地界諸聖，應時展大威神，折挫調伏，速令
priest invites the highest god, he continues to invite the holy triad: Jesus, Virgin of Light
11 十天王者，梵名阿薩漫沙也。是故道教稱為昊天玉皇大帝，住在第七天中，處在大殿，管於十天善惡之事。
安定，急使調伏。(Ma 2010) I first put forward that 阿薩漫沙 < Sogdian sm’n xšyδ, Yoshida Yutaka
and Mani. suggested 此天內有十二面寶鏡，上面觀於涅槃[國土]，下面照於陰司地府，十面鑒於十天諸𢇝（=魔）背叛等事化。四
that it should be a Chinese transcription of the hitherto unattested Parthian form ’sm’n š’h.
English天王管四天下：嚧縛逸天王管北鬱壇界，彌訶逸天王[統御東弗婆提，業縛囉逸天王管]南閻浮提，娑囉逸天
translation is based on (Kósa 2016b, pp. 151–52).
五大示洪慈之念，默羅紫帝無上尊佛.
12
13 十二光王. 安定，急使調伏。(Ma 2010) I first put forward that 阿薩漫沙 < Sogdian sm’n xšyδ, Yoshida Yutaka suggested
漫沙 < Sogdian sm’n xs̆yδ, Yoshida Yutaka suggested that it should be a Chinese transcription of the hitherto unattested
14 微塵諸國土. that it should be a Chinese transcription of the hitherto unattested Parthian form ’sm’n š’h. English translation
Parthian form ’sm’n s̆’h. English translation is based on (Kósa 2016b, pp. 151–52).
12 五大示洪慈之念，默羅紫帝無上尊佛.is based on (Kósa 2016b, pp. 151–52).
13 十二光王.
14 微塵諸國土. 13 十二光王.
14 微塵諸國土.
Religions 2018, 9, 212 8 of 39
Figure 3. The Realm of Light (Gulácsi 2016, Figure 6/37 [p. 446]).
After the priest Figure

invites3.the
Thehighest
Realm ofgod,
Lighthe continues
(Gulácsi 2016, to invite
Figure 6/37the
[p.holy
446]).triad: Jesus, Virgin of
Figure 3. The Realm of Light (Gulácsi 2016, Figure 6/37 [p. 446]).
Light and Mani.
After the priest invites the highest god, he continues to invite the holy triad: Jesus, Virgin of
[Inviting Yishu 夷數] (cc. 164–168)
Mani.夷數] (cc. 164–168)
Light andYishu
[Inviting
The
The priest
priestinvites
invites“great
“greatmercy
mercytruetruewisdom
wisdom Yishu
Yishu thethe
Buddha
Buddha of Harmony
of Harmony andandwishes
wishesthat that
the
[Inviting
white
the white Yishu
dovedove 夷數]
descends”. 15
(cc.
descends.” 164–168)
Yishu 夷數夷數
15 Yishu (i-ùiu)(i-ʂi̭
< Pth./MP.
u) < Pth./MP.yys̆w‘, yys̆w,yyšw,
yyšw‘, ys̆w [jis̆ō]
yšw “Jesus”. As soon
[jišō] “Jesus.” As as Jesus
soon as
ˆ 16
was baptized,
JesusThe
waspriesthe saw
baptized, the Spirit
he “great
invites of
saw themercy God descending
Spirit true
of God wisdom like
descending a dove
Yishu like and
the aBuddha alighting
dove and on
of alighting
Harmonyonhim. and him. 16
wishes that
The
The New
the white doveAeon
New Aeon is
is depicted
descends.”depicted
15 Yishubeneath
beneath
夷數 (i-ʂi̭the
theuRealm
)Realm of
of Light
< Pth./MP. Light in
in the
yyšw‘, the Diagram
Diagram
yyšw, of
of the
yšw [jišō] Universe
the“Jesus.”
UniverseAs (Figure
(Figure
soon as4).
4).
The
The highest-ranking
highest-ranking deity
deity is
is shown
shown enclosed
enclosed in
in a
a mandorla
mandorla (not
(not only
only
Jesus was baptized, he saw the Spirit of God descending like a dove and alighting on him. aa halo)
halo) and
and accompanied
accompanied
16 by
by aa
retinue
retinue of
Theof twelve
Newtwelve attendants.
Aeonattendants. The
is depictedThe central seated
central
beneath theseated figure
Realmfigure is possibly
of Light Jesus
is possibly and the
Jesus of
in the Diagram andtwelve
thethe standing
twelve(Figure
Universe figures
standing
4).
are the twelve wisdoms which are Jesus’ light hours (Kósa 2016a, pp. 87–90). 17
figures are the twelve wisdoms which are Jesus’ light hours (Kósa 2016a,
The highest-ranking deity is shown enclosed in a mandorla (not only a halo) and accompanied by a pp. 87 –90). 17
retinue of twelve attendants. The central seated figure is possibly Jesus and the twelve standing
figures are the twelve wisdoms which are Jesus’ light hours (Kósa 2016a, pp. 87–90).17
Figure 4. The New Aeon and Liberation of light, that is, triad of the Sun, Moon and a third divine
figure between them (Yoshida and Furukawa 2015, Plate 5).
15 大慈正智夷數和佛。惟願現乘白鴿下騰空。It maybe 夷數和 belongs to the transcribed name (according to Yutaka Yoshida
15
16
and S. N. C. Lieu) and should not be translated.
大慈正智夷數和佛。惟願現乘白鴿下騰空。It maybe 夷數和 belongs to the transcribed name (according to
Matthew, 3:16; Mark, 1:10; Luke, 3:22.
17 Yutakathinks
Gulácsi Yoshidathatand S. N. C.seated
the central Lieu)god
andisshould not be translated.
Third Messenger who is surrounded by 12 Virgins of Light. (Gulácsi 2016,
Matthew,
6/38,3:16; Mark, 1:10; Luke, 3:22. maybe 夷數和 belongs to the transcribed name (according to
16 Figure pp. 447–50).
15 大慈正智夷數和佛。惟願現乘白鴿下騰空。It
17 GulácsiYoshida
Yutaka thinks that
and the
S. N.central seated
C. Lieu) god is Third
and should not be Messenger
translated. who is surrounded by 12 Virgins of Light.
16 (Gulácsi 2016, Figure 6/38, pp. 447–50).
Matthew, 3:16; Mark, 1:10; Luke, 3:22.
17 Gulácsi thinks that the central seated god is Third Messenger who is surrounded by 12 Virgins of Light.
(Gulácsi 2016, Figure 6/38, pp. 447–50).
Religions 2017, 9,
Religions 2018, 8, 212
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39
[Inviting Jinni lushen 謹你嚧詵] (cc. 168–173)

[Inviting Jinni lushen 謹你嚧詵] (cc. 168–173)
The priest invites “Jinni lushen…great heaven true dominator Lightning Royal Buddha.”18
18
Jinni The priest
lushen inviteski̯“Jinni
謹你嚧詵 ənː-ni lushen
*luo-ʂi̯æ.n. .isgreat heaven
Chinese true dominator
transcription Lightning
of Pth./MP. Royalwhich
qnygrwšn, Buddha”.
is not
Jinni lushen
seen in 謹你嚧詵
Dunhuang ki@n:-ni
Chinese *luo-ùiæn istexts
Manichaean Chinese
and ittranscription
means “Virgin of Pth./MP.
of Light.”qnygrws̆n, which is not
“ “
seen The
in Dunhuang
Virgin of Chinese
Light isManichaean
depicted in texts and it meansbetween
the atmosphere “Virgin oftheLight”.
surface of the earth and the
firmaments as the Goddess of Lightning in the Diagram of the Universe.surface
The Virgin of Light is depicted in the atmosphere between the She is of the earth
standing and has
on and the
firmaments as the Goddess of Lightning in the Diagram of the Universe. She
six arms. Her lower pair arms points toward the dark cloud. Her middle pair of arms grasps is standing on and has six
arms. Her
symbols oflower pair arms
light (souls points toward
of deceased Manichaean the dark cloud. Her
priests). Her middle pairofofarms
upper pair armsholds
graspsa symbols
red ribbonof
light (souls of deceased Manichaean priests). Her upper pair of arms holds a red ribbon (Figure 5). 19
(Figure 5). 19
Figure 5. Virgin of Light and Mani (Yoshida and Furukawa 2015, Plate 9).
Figure 5. Virgin of Light and Mani (Yoshida and Furukawa 2015, Plate 9).
[Inviting Moni 摩尼] (cc. 174–177)

[Inviting Moni 摩尼] (cc. 174–177)
The priest invites “true calm wonderful body Moni the Buddha of Light.”20 20 Moni 摩尼 (muɑ-ni)
The priest invites “true calm wonderful body Moni the Buddha of Light”. Moni摩尼 (muA-ni)
<Pth./MP. m’ny [mānī] “Mani.”
<Pth./MP. m’ny [mānı̄] “Mani”.
Mani, clad in a white robe with a red stripe21 21, appears a total of 17 times in the Diagram of the
Mani, clad in a white robe with a red stripe , appears a total of 17 times in the Diagram of the
Universe. He is depicted at least four times in the Paradise, ten times in the New Aeon and Ten
Universe. He is depicted at least four times in the Paradise, ten times in the New Aeon and Ten Heavens
Heavens part of the painting and three times in the middle register (i.e., Atmosphere). In the New
part of the painting and three times in the middle register (i.e., Atmosphere). In the New Aeon, the five
Aeon, the five beings on the left side of the central assembly include Mani, who is shown receiving
beings on the left side of the central assembly include Mani, who is shown receiving a book from the
a book from the Father of Greatness delivered by the middle of the three 22 angels (Figure 6)22.
Father of Greatness delivered by the middle of the three angels (Figure 6) .
[Inviting Sun and Moon Buddhas of Light] (cc. 178–181)

The priest invites “wonderful wisdom Sun and Moon Buddhas of Light which are great
light-ships”.23
18 謹你嚧詵 . . . . . . 大天真宰電光王佛.
19 Yoshida and Furukawa, Studies of the Chinese Manichaean paintings of South Chinese origin preserved in Japan, Plates 9, p. 114.
18 謹你嚧詵……大天真宰電光王佛.
Gulácsi, Mani’s Pictures, Figure 6/43, p. 468. Gábor Kósa, “The Virgin of Light in the New Chinese Manichaean Xiapu
19 Yoshida andthe
Material and Furukawa, Studies
Female Figure of the
beside Chinese
Mount Manichaean
Sumeru paintings Painting”
in the Cosmology of South Chinese origindans
(Les femmes preserved in Japan,
le manichéisme
occidental
Plates 9, p.et oriental, 27–28 June
114. Gulácsi, 2014,
Mani’s organized
Pictures, by Madeleine
Figure 6/43, p. Scopello).
468. Gábor Kósa, “The Virgin of Light in the New
20 真寂妙體摩尼光佛.
21 Chinese Manichaean Xiapu Material and the Female Figure beside Mount Sumeru in the Cosmology
The red stripe is similar to the Roman clavus, a reddish-purple stripe on garments that distinguished members of the
Painting” (Les
senatorial and femmes orders.
equestrian dans le manichéisme occidental et oriental, 27–28 June 2014, organized by Madeleine
22 Scopello).
Gulácsi, Mani’s Pictures, Figure 6/38, p. 450.
23 运大明船於彼岸; 妙智妙惠日月光佛.
20 真寂妙體摩尼光佛.
21 The red stripe is similar to the Roman clavus, a reddish-purple stripe on garments that distinguished
members of the senatorial and equestrian orders.
22 Gulácsi, Mani’s Pictures, Figure 6/38, p. 450.
Religions 2018, 9, 212 10 of 39
Figure 6. Mani the Buddha of Light (Yoshida and Furukawa 2015, Plate 5).
Figure 6. Mani the Buddha of Light (Yoshida and Furukawa 2015, Plate 5).
[Inviting Sun and Moon Buddhas of Light] (cc. 178–181)

The white and red discs between the New Aeon and the Ten Heavens (i.e., the Liberation of
The
Light) priest invites
represent “wonderful
the Moon on the leftwisdom
with aSun and
white Moon Buddhas
background of Light
and the Sun onwhich are great
the right with light-
a red
ships.” 23
background (Figure 4) (Yoshida and Furukawa 2015, Plates 5, pp. 104–6; Gulácsi 2016, Figure 6/39,
The white and red discs between the New Aeon and the Ten Heavens (i.e., the Liberation of
pp. 450–57).
Light) represent the Moon on the left with a white background and the Sun on the right with a red
[Inviting
background Lushena 盧舍那]
(Figure (cc. 182–186)
4) (Yoshida and Furukawa 2015, Plates 5, pp. 104–6; Gulácsi 2016, Figure 6/39,
pp. 450–57).
The priest invites the “Diamond Column of Glory Lushena Buddha whose body is beyond Eight
Earths and Ten Heavens”.24 Lushena 盧舍那 (luo-Cia-na) is Chinese transcription of Sanskrit (abb. Sk.)
[Inviting Lushena 盧舍那] (cc. 182–186) ˆ
Vairocana in Buddhist text and means Column of Glory in Manichaean text.
The priest
Between theinvites
Sun andthethe
“Diamond
Moon, there Column of Glorymustached
is a gigantic, Lushena Buddha whosehead
and bearded bodywith
is beyond
a huge
Eight Earths and Ten Heavens.” 24 Lushena 盧舍那 (luo-ɕi̭a-na) is Chinese transcription of Sanskrit
green halo and a crown (damaged). Below this head, there is a kind of upper body consisting of
(abb.blue
red, Sk.) and
Vairocana
green in Buddhist
streams text and
of light. Thismeans
is the Column of Glory in Manichaean
(Figure 7) (Kósatext.
2015a, pp. 186–87;
Between
Yoshida the Sun and
and Furukawa 2015,thePlates
Moon, there
5, pp. is a gigantic,
121–23; Gulácsimustached
2016, Figureand bearded
6/40, head with a huge
pp. 454–56).
green halo and a crown (damaged). Below this head, there is a kind of upper body consisting of red,
[Inviting
blue and Venerable Buddha
green streams Who Upholds
of light. This is the theColumn
World] (cc. 187–190)
of Glory (Figure 7) (Kósa 2015a, pp. 186–87;
Yoshida and Furukawa 2015, Plates 5, pp. 121–23; Gulácsi
The priest invites “the Venerable Buddha Who Upholds the World 2016, Figure 6/40,and
pp.carries
454–56).the universe.
His body lives beyond the sahā world of the six conjunctions (the zenith, nadir and the four
directions—in other words, the whole world)”.25 The Venerable Buddha Who Upholds the World (持
世尊佛) should be identified with the Envoy of Light who upholds the world (持世明使)/Lord who
upholds the world (持世主) in Dunhuang documents, that is, the first son of the Living Spirit—Keeper
of Splendor (Lat. splenditenens).
Below Lushena, the Keeper of Splendor embraces the light-beams with his right arm (Figure 8)
(Kósa 2012, pp. 53–57; Gulácsi 2016, Figure 6/40, pp. 450–57).
24 金剛相柱盧舍那佛. 唯願身超八地及十天.
25 荷載乾坤持世尊佛。唯願身居六合娑婆外.
23 运大明船於彼岸; 妙智妙惠日月光佛.
24 金剛相柱盧舍那佛. 唯願身超八地及十天.
Religions 2018, 9, 212 11 of 39
Figure 7. The Keeper of Splendor embraces light streams that merge with the Column of Glory
Figure 7. The Keeper of Splendor embraces light streams that merge with the Column of Glory (Gulácsi
(Gulácsi 2016, Figure 6/40 [p. 455]).
2016, Figure 6/40 [p. 455]).
[Inviting Venerable Buddha Who Upholds the World] (cc. 187–190)
[Inviting Four
The Great Venerable
priest invites “the Buddhas] (cc. 191–194)
Venerable Buddha Who Upholds the World and carries the universe.
His priest
The body lives beyond
invites “the the
Foursahā worldVenerable
Great of the six Buddhas
conjunctions
who(theestablish
zenith, nadir and the
religions andfour
liberate
directions—in
26 other words, the whole world).”25 The Venerable Buddha Who Upholds the World (
people”. The Four Great Venerable Buddhas should be Mani’s four forerunners: Nārāyan.a, Zoroaster,
持世尊佛) should be identified with the Envoy of Light who upholds the world (持世明使)/Lord
Shakyamuni and Jesus according to the other parts of Mani the Buddha of Light.
who upholds the world (持世主) in Dunhuang documents, that is, the first son of the Living Spirit—
InKeeper
the New Aeon, the
of Splendor four
(Lat. on the right side of the central assembly represent the four Prophets:
splenditenens).
Nārāyan.a, Below
Zoroaster, Shakyamuni 27
Lushena, the Keeper and Jesus (Figure
of Splendor 4).the
embraces light-beams with his right arm (Figure 8)
(Kósa 2012, pp. 53–57; Gulácsi 2016, Figure 6/40, pp. 450–57).
[Inviting the Jade Emperor] (cc. 195–198)
[Inviting Four Great Venerable Buddhas] (cc. 191–194)
The priest invites “the precious radiant heavenly lord–Jade Emperor Venerable Buddha.
His jeweled Themirror
priest with
invitestwelve
“the Four Great
faces Venerable
is bright andBuddhas
the Jadewho establish
Emperor inreligions and liberate
hiddenness lives in the
people.” 26 The 28Four Great Venerable Buddhas should be Mani’s four forerunners: Nārāyaṇa,
seventh firmament”.
Zoroaster, Shakyamuni and Jesus according to the other parts of Mani the Buddha of Light.
This Jade Emperor can be definitively identified with King of the Ten Heavens—second son of the
In the New Aeon, the four on the right side of the central assembly represent the four Prophets:
LivingNārāyaṇa,
Spirit, that is, the King
Zoroaster, of Honor
Shakyamuni (Lat.
and Rex
Jesus honoris)
(Figures as in “In Praise of the King of [Ten] Heavens”
4).27
(cc. 98–116).
25 荷載乾坤持世尊佛。唯願身居六合娑婆外.
26 設教度人四大尊佛.
26 設教度人四大尊佛.
27 Gulácsi believes that they should be Zoroaster, historical Buddha, Jesus and Mani. (Gulácsi 2016, Figure
27 Gulácsi6/38,
believes thatFigure
they should be 367–68).
Zoroaster, historical Buddha, Jesus and Mani.
p. 450; 6/17, pp. Kósa believes that they should be Vi (Gulácsi 2016, Figure
u (Naluoyan), 6/38, p. 450;
Zarathuštra,
Figure 6/17, pp. 367–68). Kósa believes that they should be
Śākyamuni and Jesus. (Kósa 2016a, pp. 90–94). Yoshida Vis n u (Naluoyan), Zarathus̆tra, Śākyamuni and
. . once proposed that they are the four kinds Jesus.
of (Kósa
2016a, pp. 90–94). Yoshida once proposed that they are the four kinds of calmness of the Great Father: God (Divinity), Light,
Power and Wisdom. (Yoshida and Furukawa 2015, Figures 2–23, p. 119–120).
28 寶光天主玉皇尊佛. 唯願寶鏡明明十二面, 玉皇隱隱七重天.
[Inviting the Jade Emperor] (cc. 195–198)

The priest invites “the precious radiant heavenly lord–Jade Emperor Venerable Buddha. His
jeweled mirror with twelve faces is bright and the Jade Emperor in hiddenness lives in the seventh
Religionsfirmament.”
2018, 9, 212 28 12 of 39
This Jade Emperor can be definitively identified with King of the Ten Heavens—second son of
the Living Spirit, that is, the King of Honor (Lat. Rex honoris) as in “In Praise of the King of [Ten]
InHeavens”
the seventh firmament, to the left, the King of Honor sits on a throne and flanked by his eight
(cc. 98–116).
soldiers, all In facing
the seventh firmament,
toward to the
the center, left, the
while King
Mani andof his
Honor sits on a throne
attendants face theand flanked
deity. Thebyright
his side
eight soldiers, all facing toward the center, while Mani and his attendants face
contains the King of Honor seated cross-legged on a lotus throne and his magic mirror with twelve the deity. The right
side contains the King of Honor seated cross-legged on a lotus throne and his magic mirror with
lenses, observed
Religionstwelve
2017, 8, lenses,
by Mani,
x FOR PEER
who once again faces the deity (Figure 8) (Yoshida and13Furukawa
REVIEWby Mani, who once again faces the deity (Figure 8) (Yoshida and of 40
2015,
observed Furukawa
Plates 6–8, pp. 101–4; Gulácsi 2016, Figure 6/41, pp. 457–64; Kósa 2017).
Chinese 2015, Plates 6–8,ofpp.
transcription 101–4; Gulácsi
Pth./MP. 2016, Figure
mšyh’ [mašīhā], 6/41,
mšyh’h, pp.[mšīhā],
mšyh” 457–64;mšyh
Kósa[mšīh],
2017). which is not seen
in Dunhuang Chinese Manichaean texts and means “Messiah, Christ,” the title of Jesus.
At last the priest worships “Long Life Nectar King who from the region of truth descended to
Badi’s Sulin country in the West and showed the spiritual verifications nine-fold. [He was born] from
the chest of Moyan and was unmatched in the world. [He] achieved perfect enlightenment at the age
of thirteen.”30 Badi 跋帝 (b‘uɑt-tiei) is the Chinese transcription of Pth./MP. ptyg [*pattēg], “Pattēg,
Pattīg”—the name of Mani’s father. Sulin 蘇隣 (suo-li̭ěn) means “Suristān”—a region of Seleucid and
Ctesiphon. Moyan 末艷 (muɑt-i̭ɛm) is Chinese transcription of Pth./MP. mrym [maryam], which is
written as 滿艷 (muɑn-i̭ɛm) in Dunhuang texts and means “Maryam”—the name of Mani’s mother.
So, this “Long Life Nectar King” definitely is Mani.
Then the priest recites a gatha from H. 42: “The Great Saint is no other than the auspicious hour,
Shining universally upon our many envoys of light, thy wonderful color finds no compare in the
world, thy divine power of transfiguration is just the same.”31
Reading the Scriptures (kangjing 看經) and Reading Goddess Incantation (nian tiannü zhou 念《天女
咒》) (cc. 230–238)
We cannot decipher the whole incantation, only individual words: Nalisuohe yizai 那哩娑和夷𠱽
nɑ-lji-sɑ-ɣuɑ i-*dz‘ɑ̌i < MP. nrysh yzd [narisah yazad], Narisah-yazd, borrowed from Zoroastrianism
(Aw. Nairyōsaŋha-); Yishu jinghe 夷數精和 i-ʂi̯u tsi̯̯ɛŋ-ɣuɑ <Pa. yyšwʽ zyw’ [yišōʽ zīwā] “Jesus the
Splendor”; Jinni lushen 謹你嚧詵 Virgin of Light; Humin huse 護冺護瑟 ɣwo-mi̯ĕn ɣwo-ʂi̯æt < MP. whmn
wzrg [wahman wuzurg] “great Wahman,” name of the Light-Nous; Mile pusa 彌勒菩薩 Maitreya
Bodhisattva; qiedushi 伽度師 g‘ĭɑ-d‘ɑk-ʂi which was written as qielushi 伽路師 g‘ĭɑ-luo-ʂi in Dunhuang
texts and means “holy” (Lin 2017; Ma 2016b).
3.1.3. Third and Fourth Periods (disan shi 第三時, disi shi 第四時) (cc. 238–247)
Figure 8. Ten Firmaments of the Sky (Yoshida and Furukawa 2015, Plate 6).
Both third and fourth8.periods
Figure include Purification
Ten Firmaments of Speech,and
of the Sky (Yoshida Reading
Furukawathe Scripture of Light
2015, Plate 6). (kan
Guangming jing 看《光明經》) and Praise of the Four Entities of Calmness (Siji zan 四寂讚) (cc. 239–
Then the priest invits various great Bodhisattvas (cc. 199–202) and all past and future Buddhas
247)
(cc. 203–206).
Thenreconstructing
the priest At invits
last thevarious
priest recites a Bodhisattvas
gatha to finish the invitation of the Buddhas.
After the original ofgreat
this Chinese hymn Shiji (cc.zan,
199–202)
Yoshidaand found allthe
past and future
fragments M Buddhas
(cc. 203–206).
1367 and At last
M 361 that only the priest
has few recites a gatha to finish the invitation of the Buddhas.
[Worshipping Buddhas (lifo words that are
禮佛) (Three different
Great from
Saints)] (cc.the phonetically transcribed version
209–229)
in the Mani the Buddha of Light (Yoshida 2014). We make emendations of the Chinese text according
[Worshipping
to M 1367. The Buddhas
First, theline
first priest (lifo
is Chinese禮佛)
worships (Three
the
text, second Great
Lightning Saints)]
line isKing (cc.hearers
andChinese
Middle the 209–229)join the
according chanting. the
to Karlgren, Thethird
Lightning
line is King (電光王) should
the transliteration be an
of the Middleabbreviation
Iranian andof the Lightning
theand
fourth Royal Buddha (電光王佛)—Virgin of
First,
Light.the priest worships the Lightning King theline is the join
hearers transcription of Middle
the chanting. The Lightning
Iranian. The fifth line is the English translation.
King (電光王) Thenshould be an
the priest abbreviation
worships of the Yishu
“true wisdom Lightning Royal Buddha
[the Buddha of] Harmony (電光王佛)—Virgin
who from Brahma’s of Light.
奥和Thenrealmthe priest
wipes
匐賀 worships
out盧詵demons and “true wisdom
descends
嗟（嵯）鶻囉 fromYishu [the Buddha
the heaves
㖇哩咈哆 of] Harmony
as a dove.” 29 Then the who priestfrom Brahma’s
worships
realm wipesb‘i̭out
ʔaɑ-ɣuɑ demons
uk-ɣɑ and
luo-ʂi̯ æn descends from the heaves
(dz‘ɑ)-γwat-lɑ dove”.29 Then the priest worships Moshihe
as auət-tɑ
*ȵʑi-lji-*pi̯
by’w’
bowing bg’
his head
calmness rwšn’
of theto his feet
Great z’wr’
and
Father: the(Divinity),
God jyryft’
hearersLight,
join the
Powerchanting.
and Wisdom. Moshihe 末尸訶
(Yoshida (muAt-Ci-xa)
and Furukawa 2015, is the
ō-w-ā
Chinese Figures
baγ-ā2–23, p. 119–120).
rōšn-ā zāwar-ā žīrīft-ā
transcription of Pth./MP. ms̆yh’ [mas̆ı̄hā], ms̆yh’h, ms̆yh” [ms̆ı̄hā], ms̆yh [ms̆ı̄h], which is not seen
28 寶光天主玉皇尊佛. 唯願寶鏡明明十二面, 玉皇隱隱七重天.
inTo
Dunhuang
29
God,ChineseLight,
Manichaean
正智夷數和，從梵天界，殄妖魔，騰空如鴿下.
Power,
texts(and)
and meansWisdom,
“Messiah, Christ”, the title of Jesus.
嗟（嵯）哩能河淡渾淡摩和夷数訖（謹）你
Badi’s Sulin country innəŋ-ɣɑ-d‘ɑm
(dz‘ɑ)-lji
the West and showed the spiritual verifications
γuən-d‘ɑm-muɑ γuɑ
nine-fold. [He was born] from
i-ʂi̯u (ki̯ənː)-ni
the chest
z’ry of Moyan and was
*ng’y’m’ unmatched in
wynd’m’ the world. [He]
’w’ achieved
yyšw knygperfect enlightenment at the age
ofzārī 30
thirteen”. Badi 跋帝 (b‘uAt-tiei) is the Chinese transcription ptyg [*pattēg], “Pattēg,
niγāyām-ā wendām-ā ō-w-ā yišōofkanī
Pth./MP.
(g)
Pattı̄g”—the
We pray humbly. name ofWe Mani’s father. Sulin
give praise to 蘇隣 (suo-liĕn) meansMaiden,
Jesus “Suristān”—a
(and) region of Seleucid and
門乎弥特 Moyan 末艷𠰌囉(muAt-iEm) 摩尼 ˆ 阿特弗里𠱽德健
Ctesiphon. is Chinese transcription of Pth./MP. mrym [maryam], which is
ˆ
29 正智夷數和，從梵天界，殄妖魔，騰空如鴿下.
30
30 長生甘露王，從真實境下西方跋帝蘇隣國，九種現靈祥。末艷氏，胷前誕，世無雙。十三登正覺.
長生甘露王，從真實境下西方跋帝蘇隣國，九種現靈祥。末艷氏，前誕，世無雙。十三登正覺.
31 大聖自是吉祥時，普曜我等諸明使（性）；妙色世間無有比，神通變化（現）復如此.
Moshihe by bowing his head to his feet and the hearers join the chanting. Moshihe 末尸訶 (muɑt-ɕi-
xa) is the Chinese transcription of Pth./MP. mšyh’ [mašīhā], mšyh’h, mšyh” [mšīhā], mšyh [mšīh], which
Religions 2018, 9, 212 13 of 39
is not seen in Dunhuang Chinese Manichaean texts and means “Messiah, Christ,” the title of Jesus.
Badi’s Sulin country in the West and showed the spiritual verifications nine-fold. [He was born]
written as 滿艷 (muAn-iEm)
from the chest of Moyan and
in Dunhuang texts and means “Maryam”—the name of Mani’s mother. So,
ˆ was unmatched in the world. [He] achieved perfect enlightenment at
this “Long Life Nectar
30 King” definitely
the age of thirteen.” Badi 跋帝 (b‘uɑt-tiei) is Mani.
is the Chinese transcription of Pth./MP. ptyg [*pattēg],
Then
“Pattēg, the priestname
Pattīg”—the recites a gatha
of Mani’s fromSulin
father. 蘇隣“The
H. 42: (suo-li̭Great Saint“Suristān”—a
ěn) means is no other region
than the
of auspicious hour,
Seleucid and
Shining universally Moyan 末艷
Ctesiphon. upon manyɛm)
our (muɑt-i̭ is Chinese
envoys transcription
of light, of Pth./MP. mrym
thy wonderful color[maryam],
finds no compare in the
which is written as 滿艷 (muɑn-i̭ɛm) in Dunhuang texts and means “Maryam”—the name of Mani’s
world, thy divine power of transfiguration is just the same”.31
mother. So, this “Long Life Nectar King” definitely is Mani.
Then the priest recites a gatha from H. 42: “The Great Saint is no other than the auspicious
Reading the Scriptures (kangjing 看經) and Reading Goddess Incantation (nian tiannü zhou
hour, Shining universally upon our many envoys of light, thy wonderful color finds no compare in
念《天女
the world, thy 咒》) (cc.
divine 230–238)
power of transfiguration is just the same.”31
We cannot decipher the whole incantation, only individual words: Nalisuohe yizai 那哩娑和夷口在
Reading the Scriptures (kangjing 看經) and Reading Goddess Incantation (nian tiannü zhou 念《天女
nA-lji-sA-ÈuAi-*dz‘Ai
咒》) (cc. 230–238) < MP. nrysh yzd [narisah yazad], Narisah-yazd, borrowed from Zoroastrianism (Aw.
“
Nairyōsaηha-); Yishu jinghe 夷數精和 i-ùi u tsi Eη-ÈuA <Pa. yys̆w’ zyw’ [yis̆ō‘ zı̄wā] “Jesus the Splendor”;
We cannot decipher the whole incantation, “ only “ individual words: Nalisuohe yizai 那哩娑和夷𠱽 Formatted: Font: SimSun-ExtB
Jinni
nɑ-lji-sɑ-ɣuɑ 謹你嚧詵
lusheni-*dz‘ɑ ̌ i < MP.Virgin
nrysh of
yzdLight; Humin
[narisah yazad],huse 護冺護瑟borrowed
Narisah-yazd, Èwo-minfromÈwo-ùi æt < MP. whmn wzrg [wahman
Zoroastrianism
“ “
wuzurg] “great Wahman”,
(Aw. Nairyōsaŋha-); Yishu jinghe 夷數精和
name of thei-ʂi̯ u tsi̯̯ɛŋ-ɣuɑ <Pa.
Light-Nous; Mile
yyšwʽ 彌勒菩薩
pusazyw’ Maitreya
[yišōʽ zīwā] “Jesus Bodhisattva;
the qiedushi
Splendor”;
伽度師 g‘ĭA-d‘Ak-ùi 謹你嚧詵
Jinni lushenwhich wasVirgin of Light;
written Humin 伽路師
as qielushi huse 護冺護瑟 0263wo-mi̯
g‘ĭA-luo-ùi ĕn ɣwo-ʂi̯æt <texts
in Dunhuang MP. and means “holy”
whmn wzrg [wahman wuzurg] “great Wahman,” name of the Light-Nous; Mile pusa 彌勒菩薩
(Lin 2017; Ma 2016b).
Maitreya Bodhisattva; qiedushi 伽度師 g‘ĭɑ-d‘ɑk-ʂi which was written as qielushi 伽路師 g‘ĭɑ-luo-ʂi in
Dunhuang texts and means “holy” (Lin 2017; Ma 2016b).
Both third and fourth periods include Purification of Speech, Reading the Scripture of Light (kan
Both third
Guangming and
jing 看《光明經》)
fourth periods include Purification
and Praise of theofFour
Speech, Reading
Entities the Scripture(Siji
of Calmness of Light 四寂讚) (cc. 239–247)
zan(kan
Guangming jing 看《光明經》) and Praise of the Four Entities of Calmness (Siji zan 四寂讚) (cc. 239–
After reconstructing the original of this Chinese hymn Shiji zan, Yoshida found the fragments M
247)
1367After
and M 361 that only
reconstructing has fewofwords
the original that are
this Chinese different
hymn Shiji zan,from the found
Yoshida phonetically transcribed version in
the fragments
the Mani
M 1367 andtheMBuddha
361 thatofonly
Lighthas(Yoshida
few words 2014). Wedifferent
that are make emendations of the Chinese
from the phonetically transcribedtext according to M
1367.
versionThe first
in the linetheisBuddha
Mani Chinese text,(Yoshida
of Light second 2014).
line isWe
Middle Chinese according
make emendations to Karlgren,
of the Chinese text the third line
according to M 1367. The first line is Chinese text, second line is Middle Chinese according
is the transliteration of the Middle Iranian and the fourth line is the transcription of Middle Iranian. to
Karlgren, the third line is the transliteration of the Middle Iranian and the fourth line is the
The fifth line is the English translation.
transcription of Middle Iranian. The fifth line is the English translation.
奥和匐賀盧詵嗟（嵯）鶻囉㖇哩咈哆
ʔaɑ-ɣuɑ b‘i̭uk-ɣɑ luo-ʂi̯æn (dz‘ɑ)-γwat-lɑ *ȵʑi-lji-*pi̯uət-tɑ
’w’ bg’ rwšn’ z’wr’ jyryft’
ō-w-ā baγ-ā rōšn-ā zāwar-ā žīrīft-ā
To God,
Religions 2017, Light,
8, x FOR PEER REVIEW Power, (and) Wisdom, 14 of 40

(dz‘ɑ)-lji nəŋ-ɣɑ-d‘ɑm γuən-d‘ɑm-muɑ γuɑ i-ʂi̯u (ki̯ənː)-ni
(dz‘ɑ)-lji nəŋ-ɣɑ-d‘ɑm γuən-d‘ɑm-muɑ γuɑ i-ʂi̯u (ki̯ənː)-ni
z’ry *ng’y’m’ wynd’m’ ’w’ yyšw knyg
z’ry *ng’y’m’ wynd’m’ ’w’ yyšw knyg
zārī niγāyām-ā wendām-ā ō-w-ā yišō kanī (g)
zārī niγāyām-ā wendām-ā ō-w-ā yišō kanī (g)
We pray humbly. We give praise to Jesus Maiden, (and)
We pray humbly. We give praise to Jesus Maiden, (and)
門乎弥特𠰌囉摩尼阿特弗里𠱽德健
門乎弥特𠰌囉摩尼阿特弗里𠱽德健
muən-γuo-mjiḙ-d‘ək *muɑt-lɑ muɑ-ni ʔɑ-d‘ək pi̯uət-lji-*dz‘ɑ̌i-tək-g‘i̯ɐn
muən-γuo-mjiḙ-d‘ək *muɑt-lɑ muɑ-ni ʔɑ-d‘ək pi̯uət-lji-*dz‘ɑ̌i-tək-g‘i̯ɐn
mnwhmyd mr’ m’ny ’wd frystg’n
mnwhmyd mr’ m’ny ’wd frystg’n
長生甘露王，從真實境下西方跋帝蘇隣國，九種現靈祥。末艷氏，胷前誕，世無雙。十三登正覺.
30manōhmēd mār-ā mānī ud frēstagān
manōhmēd
31 mār-ā mānī
大聖自是吉祥時，普曜我等諸明使（性）；妙色世間無有比，神通變化（現）復如此. ud frēstagān
Light-Nous, Mar Mani and the apostles.
代醯渾（潭）麻阿呼特伽稽囉縛居
d‘ăi-xiei-(d‘ăm)-ma ʔɑ-xuo-d‘ək-g’i̯a kiei-lɑ-b’i̭wk-ki̯wo
dhydwm’ ’g’dg’ kyrbg
dahēdum-ā āγādag-ā kirbag
dahēdum-ā āγādag-ā kirbag
Grant me (my) pious wish.
陣那南波[耶特] [羅]緩步㖇
ȡ‘i̯ĕn-nɑ-năm puɑ[-i̭a-d‘ək] [lɑ-]γuɑn b‘uo-*ȵʑi
31*tnwm’ p’yd rw’n
大聖自是吉祥時，普曜我等諸明使（性）；妙色世間無有比，神通變化（現）復如此.bwjyd
*tnwm’ p’yd rw’n bwjyd
tanum-ā pāyēd ruwān bōžēd
Guard my body (and) save (my) soul.
Guard my body (and) save (my) soul.
阿弗哩特菩和𠰌囉摩尼你耶你耶𠱽
阿弗哩特菩和𠰌囉摩尼你耶你耶𠱽
ʔɑ-pi̯uət-lji-d‘ək b‘uo-γuɑ *muɑt-lɑ muɑ-ni ni-i̭a-ni-i̭a-*dz‘ɑ̌i
ʔɑ-pi̯uət-lji-d‘ək b‘uo-γuɑ *muɑt-lɑ muɑ-ni ni-i̭a-ni-i̭a-*dz‘ɑ̌i
’’frydg bw’ mr’ m’ny ?
’’frydg bw’ mr’ m’ny ?
āfrīdag bawā mār-ā mānī ?
āfrīdag bawā mār-ā mānī ?
Blessed be Mar Mani, ?

Religions
dahēdum-ā2018, 9, 212 āγādag-ā kirbag 14 of 39

*tnwm’
Religions 2017, 8, x FOR PEER REVIEW p’yd rw’n bwjyd 17 of 40
to make infinite vows
Guardtogether: “Whoever
my body shall have
(and)a nightmare, or (my)
save be jailed
soul.in a lawsuit, or have
severe drought all over the land, or live in misery and recite [the name of] St. George, [I] shall search
[their] voice and never
阿弗哩特 fail to answer菩和 any call.” [George]
𠰌囉 finished
摩尼arousing vows
你耶你耶𠱽 and returned to true
quiescence. Manyʔɑ-pi̯
people all confessed
uət-lji-d‘ək and begged
b‘uo-γuɑ to correct their
*muɑt-lɑ mistakes:ni-i̭
muɑ-ni sought -*dz‘ɑ̌to
a-ni-i̭aafter i eliminate
’’frydg bw’
various evils and all attained the supreme way. mr’
35 m’ny ?
Yihuojisi 移活吉思āfrīdag(iḙ-kuat-kĭět-si) is the Chinese
bawā mār-ātranscription
mānī of Sogdian
? yw’rks “George.” Jisi is
an abbreviation of Yihuojisi. The Incantation of Jisi (George) may be a Chinese summary of the
Nestorian Sogdian The Martyrdom of St. George (Ma 2017).
阿弗哩特 [菩和] 𠰌啰摩尼你曳你曳𠱽
ʔɑ-pi̯
3.2.3. [Worshipping uət-lji-d‘ək
Buddhas] [b‘uo-γuɑ]
(cc. 331–365) *muɑt-lɑ muɑ-ni ni-i̭ɛi-ni-i̭ɛi-*dz‘ɑ̌i
’’frydg [bw’] mr’ m’ny ?
The priest recites
āfrīdag “The Praise to heavenly king,”
[bawā] mār-ā which is the Chinese
mānī ? transcription of a Middle
Iranian original. Yoshida
Blessed found that it is the Chinese
[be] Mar transcription
Mani, of? a Middle Persian text found in
M 19 when he reviewed this paper. It is our honor to get his permission to publish his research as
Appendix A of this paper.
[勿那] 阿哆(羅)緩哆(那) [菩]和娑[地]
Then the priest
[mi̯recites
uət-nɑ]gathas ʔɑ-(lɑ)-γuɑn-(nɑ)
in which there are several lines from
[b‘uo-]γuɑ the Hymnscroll (abbr. H.) with
sa-[d‘i]
[mn’]
a few different characters, rw’n’
for example: *bw’universal š’d(yḥ)
“I also petition the Light of(?)Lord Mani, yanmo (twin),
Light-Nous and Sun [man-ā] ruwān-ā
of enlightenment, who came from*bawāthat greatšād(īḥ)
Light-realm into this world,
May my
distributed and exalted soul teaching, rescuing be
the correct joyful!
the good Sons.” (H. 135)36. “I also petition the
Sun and Moon buddhas of light, the safely-settled place of all the Buddhas of the three Generations,
遮伊但伽度師
the seven (and) the twelve great (Ship)-masters and all the Masses of Light.” (H. 127)37 “May all of
tɕi̭a-ʔji-d‘an g’i̯a-d‘ɑk-ʂi
the souls go on to the right road and quickly gain Nirvāṇa, the land of the Pure Kingdom. There seven
j’yd’n k’dwš
distresses and four hardships are naturally absent and it is therefore called the lace of eternal
ǰāydān
happiness.” (H. 119) 38 “I therefore, purifying kādūš my heart, worship, laud and praise, and, removing all
confused thoughts, (Be) holytruly:
speak eternally!
in the immediate past, I had unknowingly committed may iniquities,
tonight I repent beseechingly so that my sins shall disappear.” (H. 11)39 “I only wish now that they
3.1.4. [Worship
will listen to my 3.1.4.
petitions, grantand Repentance] might and protect us, letting us have skillful means
great
[Worship and invincible
Repentance]
to cover and defend ourselves,
The last part so that
is anwe shall gainone.
independent peace and security and be away from the hateful
enemy.” (H. 206)40. The last part is an independent one.
The priest recites a gatha
Religions 2017, 8, xof huixiang
FOR “transfer” as the end of this section.
PEER REVIEW 15 of 40
First Purification of the Altar (shou jingtan 首浄壇) (cc. 248–255)
First Purification
3.2.4. [Inviting Buddhas (Five of the Altar
Buddhas)] (shou jingtan 首浄壇) (cc. 248–255)
The priest recites(cc.three
366–373)
times a mantra mixed with Chinese and Chinese transcriptions of
The
MiddleFive
The priest invites priest
Buddhas—Nārāyaṇn, aZoroaster,
Persian:recites three times mantra mixed with Chinese
Śākyamuni, Jesusand
andChinese transcriptions
Mani and the of
Middle Persian:
清淨光明大力智慧
咦𠱽嚧詵蘇路和醯
xji-*dz‘ɑ̌I luo-ʂi̯æn suo-luo γuɑ-xiei
yzd rwšn zwr whyh
yazad rōšn zōr wehīh
35 Purity (God) Light Power Wisdom
志心敬稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光明，誓願行正教，殄滅諸妖神。刀
梯及铁鋶，铁靴、滅（蒺）藜等，劒輪刑害具，甘心不辞苦。称念夷數佛，暨（既）死而復甦。稱念夷數佛，
Then the priest recites, “North Purity, East Light, South Power, West Wisdom and Center
枯木令茲（滋）茂。稱念夷數佛，沉輪（淪）俱解脫；稱念夷數佛，朽骨再甦<還>活。是身在囚繫，令彼所
Immeasurable”
Then theand recites
priest three times
recites, “yizai,Purity,
“North lushen, sulu,
Easthexi.” At last
Light, the priest
South circumambulates
Power, West Wisdom and Center
居舍，柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，能言復聞見。破彼妖神厝，
the altar and recites H. 30: “Pray give me the fragrant water of emancipation, the twelve precious
Immeasurable” and recites three times “yizai, lushen, sulu, hexi”. At last the priest circumambulates the
喝禁諸𢇝（魔）鬼；摧倒坭龕像，邪祟俱殄滅。計薩復祚恕（作怒），四毒加刑害。所作皆已办，戰敵𢇝軍<
crowns, the clothes, the fringes. Cleanse the altar from dust and dirt, strictly purify my speech and
altar
makeand recites32H. 30: “Pray give me the fragrant water of emancipation, the twelve precious crowns,
已>畢<日>，即欲歸疾（寂）滅。仰啟夷數佛，同弘無盡願：“若人有惡夢，或被官司囚<繫>，及一天亢旱，
it graceful.” 如
苦難逼身者，稱念吉思聖，尋聲皆應。”發願已竟還真寂，眾皆懺悔求捨過：願求斷[諸]惡，盡成如（無）
the clothes, the fringes. Cleanse the altar from dust and dirt, strictly purify my speech and make it
上道. 32
[Inviting Buddhas
graceful”. (North Heavenly King)] (cc. 256–264)
36 又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf. (Tsui 1943, p. 186).
The priest invites North Purity, the heavenly king Raphael. The hearers join to chant a short
37 又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf.
mantra.
(Tsui 1943, p. 187).
38 普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf.
32 願施戒香解水，十二寶冠衣瓔珞。洒除壇界（洗我妙性）離塵埃，嚴潔（餝）浄口（躰）令端正.
Penitential Mysterious Prayer (Chanhui xuanwen 懺悔玄文) (cc. 265–271) (Tsui 1943, p. Cf. (Tsui 1943, p. 178).
186).
39 I now repent whatever were my physical, verbal and mental activities;
是故澄心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消（銷）滅。Cf. my craving,
(Tsui 1943, p. 176). aversion
40 惟願今時听我啟，降大神威（慈悲）護我等。任巧方便自遮防，務得安寧離冤（怨）敵。Cf. (Tsui 1943, p.my sense
and ignorance; and had I encouraged the ‘robbers’ to poison my heart, or not restrained
193). organs; or had I doubted the eternal-living three Treasures and the Two Great Lights; or had I
injured the body of Lushena and well as the five Light-sons; had I begot a feeling of slight and
neglect against the Priest-teachers, our fathers and mothers and against the wise intimates and had I
accused and blamed them; or had I imperfectly observed the seven kinds of almsgivings, the ten
Commandments and the three Seals: Gates of Teaching—I wish my sins may disappear! (H. 410–
414).33
Religions 2018, 9, 212 15 of 39
[Inviting Buddhas (North Heavenly King)] (cc. 256–264)

The priest invites North Purity, the heavenly king Raphael. The hearers join to chant a short mantra.
Penitential Mysterious Prayer (Chanhui xuanwen 懺悔玄文) (cc. 265–271)

I now repent whatever were my physical, verbal and mental activities; my craving, aversion and
ignorance; and had I encouraged the ‘robbers’ to poison my heart, or not restrained my sense organs;
or had I doubted the eternal-living three Treasures and the Two Great Lights; or had I injured the
body of Lushena and well as the five Light-sons; had I begot a feeling of slight and neglect against the
Priest-teachers, our fathers and mothers and against the wise intimates and had I accused and blamed
them; or had I imperfectly observed the seven kinds of almsgivings, the ten Commandments and the
three Seals: Gates of Teaching—I wish my sins may disappear! (H. 410–414).33
Reading Prayer, Praise to the Envoys of Light (xuanshu, mingshi zan 宣疏、明使讚) (cc. 271–282)
The priest recites a mantra of Chinese transcription of Middle Iranian.
Farewell Ritual for the Buddhas (songfo 送佛) (cc. 282–292)

This is the dismissal part of the Rituals for Good Fortune. The priest bids farewell to the Buddhas
with fragrant flowers and bows down to the Buddhas again. After huixiang “transfer”, the priest recites
a short mantra.
“The end of the Rituals for Good Fortune (qingfu ke zhong 請福科終)”.
3.2. [Rituals for Funeral (Jianwang ke 薦亡科)] (cc. 292–659)

The main content of the second part can be divided into ninteen sections.
3.2.1. Praise of the Descent (Xiasheng zan 下生讚) (cc. 292–312)

When Mani Buddha descended, he was incarnated in Sulin (Suristān). Pomegranates’ branches
brought auspiciousness. The garden manager ascended the vermilion steps leading up to the palace
hall and reported the unusual phenomenon to the throne. A-shi-jian ordered the garden manager
to pick them, put them on a plate and politely offer them up. Moyan 末艷 (Maryam) liked to eat
and her lovely face expressed great pleasure. The sage admonished her to rest in another palace.
By the time ten full months had transpired, the flower was born; the lovely *baby emerged from her
chest. Golden lotus flowers sprang up from the earth and nectar fell from the sky. Buddhas of the ten
directions were all pleased. The demon king of three poisons was grieving from afflictions. The lofty
precious manifestation was incomparable with this mortal world and looked up to by the court ladies.
All entreated the Crown Prince to come back the palace. He [the Crown Prince] renounced the secular
life at the age of four and entered enlightenment at the age of thirteen, then inflicted a defeat on the
[doctrine of the] Water-washing [Baptists]. The holy yanmo (<Pth. ymg [yamag] twin) subsequently
guided [him] to observe Three Epochs—past, present and future. All things were understood and
various phenomena were unobstructed. [He] gradually advanced to Bosi (Persia), Bolu and other
countries. Nāgas and the eight groups all respected his virtue. Everyone praised: “This is a unique
moment!” [His] prestige influenced Persia and [he] persuaded the *Persian King to comprehend the
*principles. The whole world followed him. The new monks and teachers followed [Mani] Buddha’s
travels and first transformed to long eyebrows. My Buddha (Mani) preached and completely retained
the teachings in the assembly of all human beings and celestials. [People] retained the Buddha’s
33 我今懺悔所，是身口意業，及貪嗔痴[行]，或乃至從（縱）賊毒心，諸根放逸；或宜（疑）常住三宝并二大光明；或損盧舍
那身及（兼）五明子；於僧師（師僧）父母、諸善知識起輕慢心，更相毀謗；於七世（施）十戒、三印法門，若不具修，
願罪消滅。Cf. (Tsui 1943, p. 215).
were
were all all pleased.
pleased. The The demon demon king king of of three
three poisons poisons was was grievinggrieving from from afflictions.
afflictions. The The lofty lofty precious
precious
manifestation
manifestation was was incomparable
incomparable with with this this mortalmortal world world and and looked looked up up to to by by the the courtcourt ladies. ladies. All All
entreated
entreated the the CrownCrown Prince Prince to to comecome back back the the palace.palace. He He [the [the CrownCrown Prince] Prince] renounced renounced the the secular
secular
life
life at at the the age age of of four four and and entered
entered enlightenment enlightenment at at thethe age age of of thirteen,
thirteen, then then inflicted
inflicted aa defeat defeat on on the the
Religions 2017, 8,
Religions x FOR
2018, 9, PEER
212 REVIEW 21 of 40 16 of 39
[doctrine
[doctrine of of the]the] Water-washing
Water-washing preached [Baptists].
[Baptists].
holy words The
Thefrom holy
holythe yanmo
yanmo golden (<Pth.
(<Pth. mouth, ymg
ymgall [yamag]
[yamag]
the beings twin)
twin)became subsequently
subsequently enlightened. We
ER REVIEW preached
guided
guided [him]
[him]holy to towords observe
observe fromThree Threethe golden
wish…. Epochs—past,
Epochs—past, mouth, allpresent 21the
presentof 40beings
and became
and future.
future. All enlightened.
All thingsthings were We understood
were understood and and
wish…. phenomena
various
various phenomena were
were unobstructed.
unobstructed. [He]
[He] gradually
gradually advanced
advanced to
to Bosi
Bosi (Persia),
(Persia), Bolu
Bolu and
and other
other
words from the golden teaching mouth, about all the the beings fundamentals became
The fourth of the
enlightened. Two Principles
buddha We Jesus and
was [the erasedbuddhaold of]sins Harmony, through thethe son Three of the Epochs.
Highest Light
countries.
countries.
Theyears,
Of fourth Nāgas
Nāgas
five buddha[times] and
and was the
the
nine Jesuseight
eight [the groups
groupsbuddha all
all respected
respected
of] Harmony, his
his thevirtue.
virtue.
Worthy (the Father of Greatness), [he] descended to Fulin 拂林 (p‘i̭uət-li̭əm < Long
(i.e., 450 years) had passed, the son
Teaching Everyone
ofEveryone
the Highest
spread praised:
praised:
to Light
the “This
“This
eastern is
is a
a
land. unique
uniquefrwm, Roman
moment!”
Worthy
moment!”
live the (the[His]
present Father
[His] prestige
of Greatness),
prestige
emperor. influenced
influenced
Peaceful
Empire), [he]kingdomsPersia
Persiaaand
descended
became and of
lovingto[he]Fulin
[he]
the 拂林revealed
persuaded
persuaded
earth
father, were the
(p‘i̭uət-li̭thehis
all *Persian
əconverted.
m <true
*Persianfrwm, self King
Roman
KingEveryone
for anto comprehend
toinstant
comprehend
looksin for
order the
the
and
to show the
ha was Jesus [the buddha of] Harmony, the son of the Highest Light
Empire),
*principles.
*principles.
obtains goodbecame The
The
fortune a
wholeloving
whole and father,
world
world way
everyone revealed
followed
followed
to the heaven.
maintains his
him.
him. true
The
The
We self
safety new
new
wish…. for
and an
monks
monks instant
security. and
and in order
teachers
teachers
May to
almsgivers show
followed
followed theof [Mani]
[Mani]
the ten Buddha’s
Buddha’s
directions
er of Greatness), [he] descended to Fulin 拂林 (p‘i̭uət-li̭əm < frwm, Roman
way to and
travels
travels the heaven. first We wish….
transformed 34 toinlong eyebrows. My Buddha (Mani)
(Mani) preached and completely retained
a loving father, revealed live longhisand and
true firstprosper!
self transformed
for an instant Theto long
order
fifth eyebrows.
to show
buddha was theMy Mani Buddha [the buddha preached
of] Light, and the completely
last envoy of retained
light. After his
the
the
The The teachings
teachings
fifth Compendium
buddha2017, in
in the
the
was assembly
assembly of
of all
all human
human beings
beings and
and celestials.
celestials. [People]
[People] retained
retained the
the Buddha’s
Buddha’s
n. We wish…. Religions x Mani
8, written
FOR incarnation
PEER [the
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Appendix
Appendix
3.1.2. Second Roman
Appendix
Appendix
Period A
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recited ofofthis Empire
this
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shi
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第二時)
paper.
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paper.
paper.
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148–238) let b‘i̭
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Sogdian (Sogd.)
(Sogd.) βr’wm)
βr’wm) Caesar
Caesar (Jisa
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34 《下生讚》：摩尼佛，下生时，托蔭於蘇隣。石榴樹，枝呈瑞，園官詣丹墀，表奏希奇。阿师健氏，命宫官，
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(Gulácsi 2016, Figure太子歸宫裏。年四歲出家，十三成道，便破水洗。於今閻默聖，引觀三際初、中、後，事皆通知，般般无凝
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6/37, pp. 444–47).
(2) The Twelve 45
The 隨案唱五雷子：一佛那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生死苦。願亡靈、乘
Five
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子歸裏。年四出家，十三成道，便破水洗。於今閻默聖，引觀三際初、中、後，事皆通知，般般无凝(礙)。漸次前行， are guangwang
(1) the Father of Greatness
13 (Twelve himself;(c. 641); (3) The Aeons of the
Light Kings)
45 隨案唱五雷子：一佛那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生死苦。願亡靈、乘
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(礙)。漸次前行，薄(波）斯、波魯諸國，龍天八部咸仰徳，人人讃：“难曹(遭)想”。威感波斯，說勃(波）
(礙)。漸次前行，薄(波）斯、波魯諸國，龍天八部咸仰徳，人人讃：“难曹(遭)想”。威感波斯，說勃(波）
(2) The Twelve Aeons are called 勃(波）王悟里(理)，四維上中下，皆從皈
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called weichen 13 (Twelve
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lands (3)fine
Thedust)
Aeons (c.of393);
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依。沙密(彌）、闍黎随佛遊，先化眉。我佛靈、……三佛釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈……四佛夷
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王悟里(理)，四維上中下，皆從皈依。沙密(彌）、闍黎随佛遊，先化长眉。我佛說法，人天會裏總持。持佛法，人天會裏總持。持佛二宗大義，三際消舊罪。五九数，法流東土。上
Aeons are called weichen
那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生死苦。願亡靈、乘 zhuLandguotu (Various
of 14Light lands as fine
(the diamond floor).dust) (c. 393); (4) The Living Air; (5) the
靈、……三佛釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈……四佛夷
祝當今皇帝千秋萬萬，海清萬國盡皈依。各求福利，各保平安。惟願十方施主，崇福壽永綿綿！Yoshida’s
數和，無上明尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩尼光，最後光明 comment: “波
Land of Light (the 說二宗大義，三際消舊罪。五九数满，法流東土。上祝當今皇帝千秋萬萬歲，海清萬國盡皈依。各求福利，
說二宗大義，三際消舊罪。五九数满，法流東土。上祝當今皇帝千秋萬萬歲，海清萬國盡皈依。各求福利，
diamond
二佛蘇路支，以大因緣故；說法在波斯，度人無數。六道悉停酸，三途皆息苦。願亡 floor).I cannot explain 説, this is likely to transcribe Shabuhr. 説 is to be emended to 沙?” Kósa believes that “長眉
斯勃：While
數和，無上明尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩尼光，最後光明使；托化在王宮，示為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因緣故，應化下生來，
各保平安。惟願十方施主，增崇福壽永綿綿！Yoshida’s
各保平安。惟願十方施主，增崇福壽永綿綿！Yoshida’s
，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈……四佛夷
Long Eyebrowed” refers to 作四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma
使；托化在王宮，示為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因緣故，應化下生來，one of the Arhats—Pindola. comment:
comment:
35 “波斯説勃：While
“波斯説勃：While II cannot
志心敬稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光 cannot explain 説,
explain 説,
2014a, pp. 196–319; Kósa 2013, pp.
35
35 志心敬稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光明，誓願行正教，殄滅諸妖神。刀
35志心敬稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光明，誓願行正教，殄滅諸妖神。刀
志心敬稱讚：移活吉
35 35
降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩尼光，最後光明
this
this is
is likely
likely to
to 思
transcribe
transcribe
作四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma 大聖。為
Shabuhr.佛
Shabuhr. 林説計
説薩
is
is 照
to
to（be
be詔）滅
emended
emended 夷數佛
to
to 教
沙?”
沙?”，對二
Kósa
Kósa 大光明，
believes
believes 誓願
that行
that 正
“長眉
“長眉
梯及铁鋶，铁靴、滅（蒺）藜等，劒輪刑害具，甘心不辞苦。称念夷數佛
2014a, 教，殄
Long
Long滅諸妖神。
Eyebrowed”
Eyebrowed”刀梯
20–21). “The Five Sons of Thunder” is the title of app. 196–319;
Buddhist Kósamelody.
music 2013, pp.
為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因緣故，應化下生來，
及
refers
refers ，
to
to 靴、滅（蒺）藜等，劒輪刑害具，甘心不辞苦。称念夷數佛，
one
one of
of the
the Arhats—Pindola.
Arhats—Pindola.
20–21). “The Five Sons of Thunder” is the title of a Buddhist music melody. （既）死而復甦。稱念夷數佛，枯木令茲
枯木令茲（滋）茂。稱念夷數佛，沉輪（淪）俱解脫；稱念夷數佛，朽骨
生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma 十天王者，梵名阿薩漫沙也。是故道教稱為昊天玉皇大帝，住在第七天中，處在大殿，管於十天善惡之事。
（滋）茂。稱念夷數佛，沉輪（淪）
11 ；稱念夷數佛，朽骨再甦<還>活。是身在囚繫，令彼所居舍，柱化為大樹。病
2014a, pp. 196–319; Kósa 2013, pp. 居舍，柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂
ns of11 Thunder” is居舍，柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，能言復聞見。破彼妖神厝，
the 居舍，柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，能言復聞見。破彼妖神厝，
title 居舍，柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，能言復聞見。破彼妖神厝，
of a Buddhist 此天內有十二面寶鏡，上面觀於涅槃[國土]，下面照於陰司地府，十面鑒於十天諸𢇝（=魔）背叛等事化。四
music melody.
十天王者，梵名阿薩漫沙也。是故道教稱為昊天玉皇大帝，住在第七天中，處在大殿，管於十天善惡之事。
兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，能言復聞見。破彼妖神厝，喝禁諸喝禁諸𢇝（魔）鬼；摧倒坭龕像，邪祟俱殄滅。計薩復祚恕（作怒），四毒
（魔）鬼；摧倒坭龕像，
邪祟殄滅。計薩復祚恕（作怒），四毒加刑害。所作皆已，戰敵已>畢<日>，即欲歸疾（寂）滅。仰啟夷數佛，同弘無盡願：“若人有惡夢
軍<已>畢<日>，即欲歸疾（寂）滅。仰夷數佛，同弘
無盡願：“若人有惡夢，或被官司囚<繫>，及一天亢旱，苦難逼身者，稱念吉思聖，尋聲皆
天王管四天下：嚧縛逸天王管北鬱壇界，彌訶逸天王[統御東弗婆提，業縛囉逸天王管]南閻浮提，娑囉逸天苦難逼身者，稱念吉思聖，尋聲皆如應。”發願已竟還真寂，眾皆如
應。”發願已竟還真寂，眾皆懺悔求捨
如如如如
苦難逼身者，稱念吉思聖，尋聲皆
懺悔求捨過：願求斷[諸]惡，盡成如（無）上道.
苦難逼身者，稱念吉思聖，尋聲皆安定，急使調伏。(Ma
王掌握西瞿耶尼。四天大神明，若見諸天惡𢇝起奸計，搔擾天空地界諸聖，應時展大威神，折挫調伏，速令應。”發願已竟還真寂，眾皆懺悔求捨過：願求斷[諸]惡，盡成如（無）
應。”發願已竟還真寂，眾皆懺悔求捨過：願求斷[諸]惡，盡成如（無）
2010) I first put forward that 阿薩漫沙上道<.Sogdian sm’n xšyδ, Yoshida Yutaka suggested
安定，急使調伏。(Ma 上道
上道. . 上道上道. . 2010) I that
first it
putshould be
forward athat 阿薩漫沙
Chinese transcription
< Sogdian of the
sm’n hitherto
xšyδ, unattested
Yoshida
36 Parthian
Yutaka form ’sm’n š’h. English translation
suggested
又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法
36be a Chinese is based on
transcription
又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf.of(Kósa
又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf.
that it3636should 2016b,unattested
36 又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf.
又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf.
the hitherto pp. 151–52). Parthian form ’sm’n 37 š’h. English translation
(Tsui
(Tsui 1943,
(Tsuip.1943,
(Tsui
1943, p. 186).
1943,
186).
又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船） p.p.
186).
186).
is based37 on
37 (Kósa 2016b, 12
pp. 五大示洪慈之念，默羅紫帝無上尊佛.
又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf.
37 37 又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf.
又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf.
151–52).
又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf. (Tsui 1943, p. 187).
(Tsui1943,
(Tsui 1943,
(Tsui p.1943,
(Tsui
p.
13
187).
1943,
187). 十二光王.
p.p.187).
187). 38 普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是
13 十二光王. 38
38 14 微塵諸國土.
普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf.
38 38 普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf.
普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf.
普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf. 186). (Tsui 1943,
(Tsui 1943,
(Tsui p.1943,
(Tsui
p. 1943,p.p.
14 微塵諸國土. 186). 186).
186). 186). 39 是故澄心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消
39
39 是故澄心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消（銷）滅。Cf.
39 39 是故澄心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消（銷）滅。Cf. (Tsui 1943,
(Tsuip.1943,
176).p. 176).
Religions 2018, 9, 212 17 of 39
ReligionsYihuojisi 移活吉思
2017, 8, x FOR (ie-kuat-kĭĕt-si)
PEER REVIEW is the Chinese transcription of Sogdian yw’rks “George”.
17 of 40 Jisi is an
ˆ
abbreviation of Yihuojisi. The Incantation of Jisi (George) may be a Chinese summary of the Nestorian
to make infinite
Sogdian vows together:
The Martyrdom of St.“Whoever
George (Mashall have a nightmare, or be jailed in a lawsuit, or have
2017).
severe drought all over the land, or live in misery and recite [the name of] St. George, [I] shall search
[their]
7, 8, x FOR PEER REVIEW3.2.3. voice and never Buddhas]
[Worshipping fail to answer
(cc.any call.” [George] finished arousing
331–365) 17 of 40 vows and returned to true
7, 8, x FOR PEER REVIEW quiescence. Many people all confessed and begged to correct their17mistakes: of 40 sought after to eliminate
nfinite vows together: various The
“Whoever
evils priest
shall
and recites
all have
attaineda“The thePraise
nightmare,supreme tobe
or heavenly
way. 35 in king”,
jailed a lawsuit, whichor have is the Chinese transcription of a Middle
nfiniteall
ought vows
overtogether:
the land, “Whoever
or
Iranian liveoriginal.
Yihuojisi shall Yoshida
in misery
移活吉思 have
and (iḙarecite
nightmare,
[the name
found
-kuat-kĭět-si) thatorthe
is be jailed
itof]isSt.
the
Chinese in transcription
George, a lawsuit,
Chinese [I] shall orsearch
have
transcription
of Sogdian of yw’rks
a Middle Persian
“George.” Jisitext
is found in
ought
ce andall overfail
never theto land,
answer
an or live
any
M abbreviation
19 when he ofin misery
call.” and
[George] recite
Yihuojisi.this
reviewed [the
finished
Thepaper. name
arousing
Incantation of] St.
vows
It is our George,
and
of Jisi [I]
returned
(George)
honor shall
to get search
to
may true
his be a Chinese to
permission summary
publishofhis theresearch as
ceMany
e. and neverpeople failall
toconfessed
answer any and call.” [George] finished ofarousing
Georgevows and returned to true
Nestorian
Appendix Abegged
Sogdian of thisTheto correct
Martyrdom
paper. their mistakes:
St. sought
(Ma after
2017). to eliminate
e. Many
vils and allpeople all confessed
attained the supreme andway.begged 35 to correct their mistakes: sought after to eliminate
vils
Then the priest recites gathas in which there are several lines from the Hymnscroll (abbr. H.)
jisi and
移活吉思 all attained the supreme
(iḙ-kuat-kĭět-si)
3.2.3. is theway.
[Worshipping 35
Chinese transcription
Buddhas] of Sogdian yw’rks “George.” Jisi is
(cc. 331–365)
jisi 移活吉思
iation
with
(iḙ-kuat-kĭět-si)
of Yihuojisi.
a few different
is the Chinese
The Incantation
characters,
of Jisitranscription
(George) may
forof example:
Sogdian
be a Chinese
“I also
yw’rks petition
“George.”
summary
the is universal Light of Lord Mani, yanmo
ofJisithe
(twin),The priest
Light-Nous recites “The
and Praise
Sun of may to heavenly
enlightenment, king,” whowhich is
came fromthe Chinese transcription of a Middle
iation
Sogdian of The
Yihuojisi.
Martyrdom The of Incantation
St. George (Ma of Jisi (George)
2017). be a Chinese summary of thethat great Light-realm into this world,
Iranian original. Yoshida found that it is the Chinese transcription of a Middle Persian text found in
Sogdian The Martyrdom distributed
of St. George and(Ma exalted2017).the correct teaching, rescuing the good Sons”. (H. 135)36 . “I also petition the
M 19 when he reviewed this paper. It is our honor to get his permission to publish his research as
rshipping Buddhas]Sun (cc. 331–365)
and Moon buddhas of light, the safely-settled place of all the Buddhas of the three Generations,
rshipping Buddhas]Appendix (cc. 331–365)
the seven
A of this paper.
(and)king,”the twelve great (Ship)-masters and allathe Masses of Light”. (H. 127)37 “May all of
priest recites “The Praise to heavenly
Then the priest recites which gathas is the Chinese
in which theretranscription
are severalof linesMiddle
from the Hymnscroll (abbr. H.) with
priest
iginal.recites
Yoshida “The foundathe
Praise
few souls
thatto is go
itheavenly
different on to thetranscription
king,”
thecharacters,
Chinese right
which
for isroad
example: and
the Chinese
of“Iaalso quickly
Middle gain
transcription
Persian
petition Nirvān
of afound
text
the universal . a,
Middle the of
in
Light land
LordofMani,
the Pure
yanmoKingdom.
(twin), There
iginal. Yoshida found
n he reviewed thisLight-Nous that
seven it is
paper. distresses
It is ourthe Chinese
and honor
Sun transcription
andoftofour get hardships
his permission
enlightenment, of a Middle
are
whoto Persian
naturally
publish
came from text
absent
his found
research
that and
greatas in
itLight-realm
is thereforeinto called
thisthe lace of eternal
world,
nAhe of reviewed
this paper.thisdistributed
paper. It isand
happiness”. our(H. honor
119)to 38 get his permission
“Icorrect
therefore, purifyingto publishmythe hisgood
heart, research
worship, as(H.laud
exalted the teaching, rescuing Sons.” 135)36and praise,
. “I also and,the
petition removing all
A ofpriest
the this paper.
recites gathas
Sun in which
confused
and Moon there
thoughts,
buddhas arespeak
several
of light, lines
truly: theinfrom thethe Hymnscroll
immediate
safely-settled placepast, (abbr.
of allItheH.)Buddhas
had with
unknowingly committed
of the three may iniquities,
Generations,
the priest recitesfor gathas in which there are several lines
rent characters, example:
the seven
tonight I“I also
(and)
repent petition
the twelve thegreat
beseechingly universal sofromLight
(Ship)-masters
that theofHymnscroll
my LordsinsandMani, (abbr.
all the
shall yanmo H.)
Masses
disappear”. with
(twin),of Light.”
(H. 11)(H.39 “I
127) 37 “May all of
only wish now that they
usrent
and characters, for the
example:
Sun of enlightenment, souls go“I also
who
on to petition
came
the right the
from universal
road that
and Light
great
quickly of Lord
Light-realm
gain Mani,
Nirvāṇa, intoyanmo
the this
land (twin),
world,
of the Pure Kingdom. Thereskillful
seven means to
will listen to my petitions, grant great invincible might and protect us, letting us have
us
d andandexalted
Sun ofthe enlightenment,
correct
distressesteaching,andwho came
rescuing
four from
hardshipsthe good that
are great
Sons.”
naturally Light-realm
(H. 135) 36. “I into
absent this
alsoitpetition
and is world,the called the lace of eternal
therefore
d andbuddhas
exalted the
coverteaching,
correct
and defend ourselves, soSons.”
that we shall 36.gain peace andthe security and be away from the hateful
Moon of light,
happiness.” (H. rescuing
the safely-settled 119)4038place theofgood
“I therefore, all the Buddhas
purifying (H. my 135)
of the “I also
three
heart, petition
Generations,
worship, laud and praise, and, removing all
Moon
(and)buddhas
enemy”.
of light, the (H. 206) and
safely-settled .place of all
the twelve great (Ship)-masters
confused thoughts, speak alltruly:
the inthe
theBuddhas
Masses of Light.”
immediate of the
(H.three
past, 127)
I had 37Generations,
“May all of committed may iniquities,
unknowingly
(and)
on tothethetwelve great The priest recites a gatha of huixiang “transfer” as the end ofof this section.
(Ship)-masters and all the Masses of
tonight I repent beseechingly so that my sins shall disappear.” (H.all11) Light.” (H. 127) “May
37
go right road and quickly gain Nirvāṇa, the land of the Pure Kingdom. There seven 39 “I only wish now that they
goandon to the hardships

four right road willand
are quickly
naturally
listen to my gain Nirvāṇa,
absent
petitions, and the
grantit island of
therefore
great the Pure
invincible calledKingdom.
mightthe andlaceThere seven
of eternal
protect us, letting us have skillful means
.”and
(H.four
119)38hardships 3.2.4.
“I therefore, are [Inviting
naturally
purifying myBuddhas
absent
heart, and (Five
it
worship, is Buddhas)]
therefore
laud and (cc. 366–373)
called
praise, the
and, lace of
removing eternal alland be away from the hateful
to cover and defend ourselves, so that we shall gain peace and security
.” (H. 119)speak
houghts, 38 “I therefore, purifying my heart, worship, laud and praise, and, removing all
truly: in
enemy.” the immediate
The(H.priest past, I had unknowingly committed may iniquities,
206) .invites Five Buddhas—Nārāyan.n, Zoroaster, Śākyamuni, Jesus and Mani and the
40
houghts,
epent speak truly:sointhat
beseechingly the my immediate past, I hadof unknowingly 39 “Icommitted may endiniquities,
hearersThe joinsins
priest shall
recites
the adisappear.”
chanting. gatha (H. 11)“transfer”
huixiang only wishas the now that
of thisthey section.
epent
to my beseechingly
petitions, grant so great
that my sins shall
invincible mightdisappear.”
and protect (H. us,11)letting
39 “I only wish now that they
us have skillful means
to defend
my petitions, grant sogreat invincible might andand protect
nd ourselves, 3.2.4.
3.2.5.that we
[Inviting shall
[Worshipping gain
Buddhas peace
(Five
Buddhas] (cc. us,
security
Buddhas)] letting be us
and366–373)
(cc.
374–388) awayhave fromskillful means
the hateful
nd defend
H. 206) 40. ourselves, so that we shall gain peace and security and be away from the hateful
The
Thepriest priest invites
worships Five Buddhas—Nārāyaṇn, Zoroaster, Śākyamuni, Jesus and Mani and the
H. 206)
priest 40.
recites a gatha of huixiang “transfer” as thethe endFive Buddhas:
of this section. Nārāyan.a, Zoroaster, Śākyamuni, Jesus and Mani and the
priest recites a gathahearers of huixiang join“transfer”
the chanting. as the end of this section.
iting Buddhas (Five Buddhas)] (cc. 366–373)
Then the priest recites: “The first one, the unsurpassed Buddha of Light, the second,
iting Buddhas (Five Buddhas)] (cc. 366–373)
wisdom—Good Mother
priest invites Five Buddhas—Nārāyaṇn, Zoroaster, Buddha, Śākyamuni,the third, Jesusconstant
and Manivictory—First
and the Thought Buddha, the fourth,
priest invites Five Buddhas—Nārāyaṇn,
n the chanting. happiness—Five Light Zoroaster, Śākyamuni,
(i.e., Ether, Wind, Jesus Light,and Water Mani and andFire)the Buddhas, the fifth, zeal—Enjoyer of
n the chanting. the Lights Buddha, the sixth, truth—Creator of forms Buddha, the seventh, faith—Pure Wind Buddha,
the志心敬稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光明，誓願行正教，殄滅諸妖神。刀
35
eighth, patience—Sun-radiance Buddha, the ninth, honest thought—She’na (Vairocana) Buddha,
the枯木令茲（滋）茂。稱念夷數佛，沉輪（淪）俱解脫；稱念夷數佛，朽骨再甦<還>活。是身在囚繫，令彼所
tenth, gratitude—Jesus Buddha, the eleventh, unanimous mind—Lightning Buddha, the twelfth,
splendid—Wise-Light Buddha. Who is the King of Teaching of the three Generations, who opens and
exalts all the secret things; of the Two Principles, the Three Periods and the meaning of the natures and
稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光明，誓願行正教，殄滅諸妖神。刀
forms, he can reveal all clearly 如without doubt or hesitation” (H. 169–72).41
鋶，铁靴、滅（蒺）藜等，劒輪刑害具，甘心不辞苦。称念夷數佛，暨（既）死而復甦。稱念夷數佛，
稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光明，誓願行正教，殄滅諸妖神。刀
苦難逼身者，稱念吉思聖，尋聲皆應。”發願已竟還真寂，眾皆懺悔求捨過：願求斷[諸]惡，盡成如（無）
茲（滋）茂。稱念夷數佛，沉輪（淪）俱解脫；稱念夷數佛，朽骨再甦<還>活。是身在囚繫，令彼所
鋶，铁靴、滅（蒺）藜等，劒輪刑害具，甘心不辞苦。称念夷數佛，暨（既）死而復甦。稱念夷數佛，
上道.
柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，能言復聞見。破彼妖神厝，
茲（滋）茂。稱念夷數佛，沉輪（淪）俱解脫；稱念夷數佛，朽骨再甦<還>活。是身在囚繫，令彼所
又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf. (Tsui 1943, p. 186).
柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，能言復聞見。破彼妖神厝，
𢇝（魔）鬼；摧倒坭龕像，邪祟俱殄滅。計薩復祚恕（作怒），四毒加刑害。所作皆已办，戰敵𢇝軍<
36
3736 又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf.
日>，即欲歸疾（寂）滅。仰啟夷數佛，同弘無盡願：“若人有惡夢，或被官司囚<繫>，及一天亢旱，
𢇝（魔）鬼；摧倒坭龕像，邪祟俱殄滅。計薩復祚恕（作怒），四毒加刑害。所作皆已办，戰敵𢇝軍<
又普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf. (Tsui 1943, p. 186).
如
日>，即欲歸疾（寂）滅。仰啟夷數佛，同弘無盡願：“若人有惡夢，或被官司囚<繫>，及一天亢旱，
身者，稱念吉思聖，尋聲皆又應。”發願已竟還真寂，眾皆懺悔求捨過：願求斷[諸]惡，盡成如（無）
37 (Tsui 1943, p. 187).
日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf. (Tsui 1943, p. 187).
如
3838 普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf.
身者，稱念吉思聖，尋聲皆應。”發願已竟還真寂，眾皆懺悔求捨過：願求斷[諸]惡，盡成如（無）
普願靈魂（齊心）登正路，速（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf. (Tsui (Tsui 1943,
1943, p.
p. 186).
39 是故澄心礼称讃，除諸乱意真言。承前不覺造諸愆，今夜（時）懇懺罪消（銷）滅。Cf. (Tsui 1943, p. 176).
186).
遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf. (Tsui 1943, p. 186).
3940 是故澄心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消（銷）滅。Cf.
惟願今時听我，降大神威（慈悲）護我等。任巧方便自遮防，務得安寧離冤（怨）敵。Cf. (Tsui
(Tsui 1943,
1943, p.
p. 193).
176).
遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善子。Cf.
月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf. (Tsui 1943, p. 186).
41 一者無上光明佛（王），二者智惠善母佛，三者常勝先意佛，四者懽（歡）喜五明佛，五者勤修樂明佛，六者真實造相
40 惟願今時听我啟，降大神威（慈悲）護我等。任巧方便自遮防，務得安寧離冤（怨）敵。Cf. (Tsui 1943, p.
月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并諸（餘）一切光明眾。Cf.
943, p. 187).
佛，七者信心凈風佛，八者忍辱日光佛，九者直意舍那佛（盧舍那），十者知恩夷数佛，十一者齊心電光佛，十二者莊嚴
193).
魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf.
943, p. 187). (Tsui 1943, p.
惠明佛（惠明莊嚴佛）。自是三世法中王，開揚（楊）一切秘密事。二宗三際性相儀（義），悉能顯現無疑滯。Cf. (Tsui 1943,
魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為常樂處。Cf.
p. 191). (Tsui 1943, p.
心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消（銷）滅。Cf. (Tsui 1943, p. 176).
時听我啟，降大神威（慈悲）護我等。任巧方便自遮防，務得安寧離冤（怨）敵。Cf.
心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消（銷）滅。Cf. (Tsui(Tsui
1943,1943, p.
p. 176).
時听我啟，降大神威（慈悲）護我等。任巧方便自遮防，務得安寧離冤（怨）敵。Cf. (Tsui 1943, p.
Religions 2018, 9, 212 18 of 39
3.2.6. [Purification of Speech] (cc. 388–394)

The priest recites a mantra transcribed from a Middle Iranian original as a small purification of
speech and a gatha as a great purification of speech.
3.2.7. [Inviting Buddhas (Heavenly Kings and Envoys of Light)] (cc. 394–403)
The priest invites the Four Heavenly Kings–Raphael, Michael, Gabriel, Sariel and other envoys
of light.
Mt. Sumeru is the center of the surface of the eighth earth of the Diagram of Universe. There is
a plateau on the top of Mt. Sumeru. The plateau contains an unidentified central figure, with four
supplicants kneeling before him, amid thirty-two gates that symbolize the thirty-two cities (Figure
9).
19 of 40
Figure 9.
Figure 9. The
The Top of Sumeru
Top of Sumeru mountain
mountain (Kósa
(Kósa 2016b,
2016b, plate
plate 22 [p.
[p. 182]).
182]).
3.2.8. Praise of Preparing the Altar (kaitan zan 開壇讃) (cc. 403–419)
In Buddhism, Śakra (Dishitian 帝釋天) is located on the top of Mt. Sumeru. In China, Śakra is
The priest
sometimes worships
identified andTaoist
with the praises
Jadethe Light-Nous
Emperor. with Heavenly
The Four several different names:
Kings serve Great
Śakra Nous
and dwell
(Guangda zhi 廣大智), Good King of the Mind (Shanxin wang 善心王), Great Wise Light (Da
each on a side of Mt. Sumeru and who ward off the attacks of malicious spirits from the world. huiming
大惠明) (Ma 2015b).
According to Mani the Buddha of Light, the unidentified central figure on the top of Mt. Sumeru
of the Diagram of Universe can be understood as the Jade Emperor—King of the Ten Heavens and the
3.2.9.supplicants
four Honoring Universal
kneeling Permanent
before himTriratna
perhaps(gongjing shifang
should be changzhu
understood assanbao 恭敬十方常住三寶)
Raphael, Michael, Gabriel
(cc. 420–425)
and Sariel.
The priest worships two Bodhisattvas: Guanyin 觀音 (i.e., Call, deity of the second emanation;
3.2.8. Praise of Preparing the Altar (kaitan zan 開壇讃) (cc. 403–419)
Avalokiteśvara) and Shizhi 勢至 (i.e., Answer, deity of the second emanation, Mahāsthāmaprāpta);
yanmo 閻默
The priest
(i.e.,worships and Treasure;
twin)—Light praises the Light-Nous Treasure;
Jesus—Sacred with several different
Lightning names:
(i.e., VirginGreat Nous
of Light)—
(Guangda zhi 廣大智),
Pure Treasure; Good King ofhuiming
two Bodhisattvas: 惠明
the Mind (Shanxin Light善心王),
Wise wang 法相
Great
and faxiang Wise thehuiming
Lightof(Da
Glory 大
Teaching
惠明) (Ma
(i.e., the 2015b).
Light-Nous).
3.2.10. Venerating the Triratna (cc. 425–444)

“Venerating Buddha: Sahuanmoluo Holy Lord (i.e., the Father of Greatness). [He] lives out of
this world and is always secure. [His] Lofty spiritual marks are like precious jewels. The true
essence of all phenomena always exists and lacks any marks of arising or cessation. Trillion sages
Religions 2018, 9, 212 19 of 39
3.2.9. Honoring Universal Permanent Triratna (gongjing shifang changzhu sanbao 恭敬十方常住三寶)
Religions 2017,
Religions
8, x FOR
2017,PEER
8, x FOR
REVIEW
PEER REV
(cc. 420–425)
back to back
the great
to thelight
great
together.”
light tog
The priest worships two Bodhisattvas: Guanyin 觀音 (i.e., Call, deity of the second emanation;
to make infinite vows together: “Whoever Unsurpassed
Unsurpassed
shall have Venerable Venerable
a nightmare, Lord
or of
be Lig
Lor
jail
Avalokiteśvara) and Shizhi 勢至 (i.e., Answer, deity of the second emanation, Mahāsthāmaprāpta); yanmo
“Venerating
severe drought all over the land, or live in misery and“Venerating
the[the
recite Teaching:
the Teach
name of]Jesu
St
閻默 (i.e., twin)—Light Treasure; Jesus—Sacred[their] Treasure; Lightning
voice and (i.e.,
never fail Virginany
to answer ofvaluable
Light)—Pure
call.” valuable
and a finished
[George] ferry
and (i.e.,
a arousing
ferry
religion)
(i.e.,vor
Treasure; two Bodhisattvas: huiming 惠明 Wise Light and
quiescence. Many people法
faxiang all相confessed
Glory ofand the Teaching
principles
begged principles
and
to three
correct andtimes—subtle
three
their times—
mistakes: s
(i.e., the Light-Nous). various evils and all attained the supreme light-soul
way.35light-soul
escape fromescapethefrom
mundane
the m
Yihuojisi 移活吉思 (iḙ-kuat-kĭět-si) is the backChinese
to the
backholy to the
body
transcription holy of body
the absolu
of th
of Sogdian
3.2.10. Venerating the Triratna (cc. 425–444) Dharma. Dharma.
Ten kinds
an abbreviation of Yihuojisi. The Incantation of Jisi (George) may be a C Ten of kinds
extraordinary
of extra
Nestorian Sogdian The Martyrdom of St. George“Venerating “Venerating
(Ma 2017). Saṅgha: Saṅgha:arhats, tru a
“Venerating Buddha: Sahuanmoluo Holy Lord (i.e., the Father of Greatness). [He] lives out of this
Firmaments.Firmaments.
[They] drive [They]light-shi
drive
world and is always secure. [His] Lofty spiritual marks are like precious
3.2.3. [Worshipping jewels.
Buddhas] (cc.The true
331–365) essencetoofthe
treasurestreasures
allDharma
to the Dharma
assembly, asss
phenomena always exists and lacks any marks of arising or cessation. Trillion sages always Goodlookpersons
Goodup at persons
who are who responsive
are resp t
The priest recites “The Praise to heavenly king,” which is the Chinese tr
[him]. Looking up at [him], wishing [him] to send down authoritative power to give divine Seals.protection.
Marvelous
Seals. Marvelous
teachingteaching
is most pi
Iranian original. Yoshida found that it is the Chinese transcription of a Midd
The light is with a single determinable nature and with nothing to do with sunrise andSeven sunset. This is
prayers
Seven daily
prayers aredaily
performed
are per
M 19 when he reviewed this paper. It is our honor to get his permission to
the place of peace and happiness for the true essence. Universally whishing that the continues
light-souls continues
in ten
of the thousand
in ten thousand
years.”44y
Appendix A of this paper.
three realms (earth, atmosphere and heaven) become enlightened
Then the priest quickly
recites and come
gathas backthere
in which to the aregreat
several lines from the H
3.2.11. [Incense
3.2.11. [Incense
OfferingOfferingPraise] (cc.Pra
light together”.42 Its content is similar to that of “Aa Gāthā in Praise of the Unsurpassed Venerable
few different characters, for example: “I also petition Lordthe universal Light of L
of Light” in Hymnscroll (H. 222–34). Light-Nous and Sun of enlightenment, whoThe priest
came The
fromburns
priest
that incenses
burns
great incen
of Lo
Light
“Venerating the Teaching: Jesus first establisheddistributed and exalted
the natural the correct
wonderful (zhihui
teaching,
Truth which 智慧),
(zhihui
rescuing
is most 智慧),
Perfection
the (juzu 具足)
goodPerfection
Sons.” (H.(juz
13a
Sun and Moon buddhas of light,
valuable and a ferry (i.e., religion) for myriad worlds as numerous as the sands of Ganges. the virtues)
safely-settled and
virtues)
make
place and
of offerings
all make
the offerings
to
BuddhasNārā o
the seven (and) the twelve great (Ship)-masters
Two principles and three times—subtle connotation is extensively and publicly stated. The enlightened and all the Masses of Light
the souls go on to the right road and quickly 3.2.12.
gainGreat
3.2.12.Praising
Nirvāṇa, Great Praising
Incense
the land Offeri
Incen
of the Pur
light-soul escape from the mundane world. Escaping from the mundane world, [the light-souls] come
distresses and four hardships are naturallyThe absent and it is therefore ca
back to the holy body of the absolute reality which continue in the38 future to turn the wheel priest The
of the burns
priest various
burns incens
variou
happiness.” (H. 43 119) “I therefore, purifying my
Pure Saṅgha heart,
Pureand worship,
Saṅgha laud
an ocean-assembly and
and an ocean-a p
Dharma. Ten kinds of extraordinary are always refreshing . . . ”. speak truly: in the immediate
confused thoughts, past, I had unknowingly co
Then theThen priestthe praises
priestto praises
Land
“Venerating Saṅgha: arhats, true men, sages.tonight
The returned light-souls descended
I repent beseechingly so that my《貞明經》) from
sins thedisappear.”
shall Ten (H. 11)39 “I(h
《貞明經》) and doesand the does
transfer
the tro
Firmaments. [They] drive light-ship to wanderwill extensively
listen to my inpetitions,
the sea grant
of tortures, seek priceless
great invincible might and protect us, lettin
treasures to the Dharma assembly, save countlessto true good
cover andpersons who are responsive
defend ourselves, so that we3.2.13.to the
shall gain Light.
peace
[Inviting
3.2.13. andBuddhas]
[Inviting
Five security and
Five Buddh(cc. b4
enemy.” (H. 206) 40.
Good persons who are responsive to the Light perfectly observe the five commandments and three
The priest Theinvites
priest the invites
five thepro
Seals. Marvelous teaching is most profound and extensively The priest recites a gatha
preached among of the
huixiang “transfer”
multitude of as the end of this section
light.
hearers join
hearers
the chanting.
join the chanting.
Seven prayers daily are performed with most zealous inclination. The true teaching transmits Then the and
Then
priestthe sings
priest“The
singsFive“
3.2.4. [Inviting Buddhas (Five Buddhas)] (cc. 366–373)
continues in ten thousand years”.44
The first
The priest invites Five Buddhas—Nārāyaṇn, The
buddha
first Śākyamuni,
Zoroaster, buddha
was Nārāya wasJ
3.2.11. [Incense Offering Praise] (cc. 445–459) hearers join the chanting. country country
of the brahmins
of the brahmin
in the
and honest;
andsaved
honest;thesaved
light-natu
the l
The priest burns incenses of Love (lianmin 憐憫 lit. compassion), Faith (chengxin 誠信), Wisdom
(saṃsāra).
(saṃsāra).
We wishWe thatwish
the dec
tha
(zhihui 智慧), Perfection (juzu 具足) and Patience (renru 忍辱) (five gifts of New Man, or five cardinal
bear witness
bear to
witness
the community
to the com
virtues) and make offerings to Nārāyan.a, Zoroaster, Śākyamuni, Jesus and Mani respectively.
The second
Thebuddha
second buddha
was Zoroa
w
to the great
to the
chain
great
ofchain
causation
of c
3.2.12. Great Praising Incense Offering (da zangxiang
35
大讃香) (cc. 460–481)
志心敬稱讚：移活吉思大聖。為佛林計薩照（詔）滅夷數佛教，對二大光明，誓願
innumerable
innumerable
people. On
people.
all the
O
梯及铁鋶，铁靴、滅（蒺）藜等，劒輪刑害具，甘心不辞苦。称念夷數佛，暨（既
The priest burns various incenses and makes offerings to Buddha of Light, Wonderful
枯木令茲（滋）茂。稱念夷數佛，沉輪（淪）俱解脫；稱念夷數佛，朽骨再甦<還 three unfortunate
three unfortunate
Dharma, forms ofform
rebi
居舍，柱化為大樹。病兒請乞願：“救我諸疾苦。”再念夷數<尊>佛，瘖瘂及盲聾，
Pure Saṅgha and an ocean-assembly of venerable saints. The third
Thebuddha
third buddha
was Śākyam
was
喝禁諸𢇝（魔）鬼；摧倒坭龕像，邪祟俱殄滅。計薩復祚恕（作怒），四毒加刑害
Then the priest praises to Land’s Gods, reads the Scripture of Chaste Light (kan Zhenming
the great看
jingthe
merciful
great merciful
father offath
the
已>畢<日>，即欲歸疾（寂）滅。仰啟夷數佛，同弘無盡願：“若人有惡夢，或被官
《貞明經》) and does the transfer (huixiang) (c. 482).苦難逼身者，稱念吉思聖，尋聲皆如應。”發願已竟還真寂，眾皆懺悔求捨過：願 LumbinīLumbinī
park [of park
Kapilavastu],
[of Kapi
上道.
42 皈依佛：薩緩默羅聖主。居方外，永安
42 皈依佛：薩緩默羅聖主。居方
又啟普遍摩尼光（尊），閻默惠明警覺日，從彼大明至此界，敷揚正教（法）救善
36
42 37 仰瞻慕，願降威神加護。一定光，無
又啟日月光明佛（宮），三世諸佛安置處。七級（及）十二大般（船）主，并仰瞻慕，願降威神加護。一
皈依佛：薩緩默羅聖主。居方外，永安固。巍巍靈相若寶珠。無生無滅、法體真常住。萬億聖賢，常仰瞻慕。仰瞻慕，願
(Tsui 1943, p. 187).
降威神加護。一定光，無曉暮。真實元本安樂處。普願三界、明性早覺悟。盡向大明，相將皈去.
43 皈依法：夷數始立天真義，最可珍。
43 皈依法：夷數始立天真義，
43 38
皈依法：夷數始立天真義，最可珍。遍周沙界作通津。二宗三際、妙義廣開陳。覺悟明性，塵，復本真如聖身。續來世，轉法輪
普願靈魂（齊心）登正路，速脫（獲）涅槃浄國土。七厄四苦彼元無，是故名為
離凡塵。離凡塵，復本真如塵，復本真如聖身。續來世
聖身。續來世，轉法輪。十般殊勝永清新. 186). 44 皈依僧：羅漢真人上佺。回光性，降
44 皈依僧：羅漢真人上佺。回
44 皈依僧：羅漢真人上佺。回光性，降十天。廣遊苦海駕明船。澇（撈）漉無價珍寶至法筵。救拔無數真善明
39 緣。善明緣，五戒三印俱全。微妙義
。善明緣。善明緣，五戒三印俱全
是故澄心礼称讃，除諸乱意真实言。承前不覺造諸愆，今夜（時）懇懺罪消（銷），
五戒三印全。微妙義，最幽玄。光明眾廣宣傳。七時禮懺，志意倍精專。流傳正法，相繼萬年。(Ma
40 年。(Ma
2014b, pp.
惟願今時听我啟，降大神威（慈悲）護我等。任巧方便自遮防，務得安寧離冤（年。(Ma
254–67).
2014b, pp.2014b,
254–67).
pp. 254–67
193).
Religions 2018, 9, 212 20 of 39
FOR PEER REVIEW

Religions 2017, 8, x FOR PEER REVIEW 21 of 40 21 of 40
holy wordspreached
from the 3.2.13.
holy [Inviting
golden
wordsmouth,
from Five
all Buddhas]
thethe golden (cc.
beingsmouth,
became 483–515)
allenlightened.
the beings
Religions We
2017,became
8, x FOR PEERenlightened.
REVIEW We
wish…. The priest invites the five prophets: Nārāyan . a, Zoroaster,
preached holy words Śākyamuni,
from the Jesus andmouth,
golden Mani and all hearers
the beings became enlight
h buddha was The Jesus
fourth [the
join thebuddha
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he Father ofWorthy
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priest to sings
Fulin 拂林
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descended
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m Fulin
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Thunder” (p‘i̭uət-li̭
and əmhearers
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ecame a loving father,
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became his true
a loving self revealed
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buddha was Jesus [the buddha of] Harmony, the son of the High
order to show the
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to the heaven.The first wish…. was Nārāyan.a (Naluoyan 那羅延 nA-la-iEn), who descended into the country
We buddha
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n in a palace, incarnation in a palace, [he] appeared as a crown prince. Preaching the teaching (dharma), and death (sam
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teaching from the
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the fathers<of the zrhws̆t [zarhus̆t]), due
Pth.
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they us] make obeisance ˆ towards our World-Honored Ones, who, due to the grea
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he preached sentienttheby beings,
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eceased souls with four kinds of beings and who, merciful hearts,
lead themercy,
deceased so that the souls would sobe reborn in the Pure be Land. 45
threesouls with
unfortunate mercy,
forms that the souls
of rebirth would
he ceased reborn in the Pure Land.45
the sufferings. We wish . . . .
forever be free from the sufferings of birth and death. We would like them to wel
recites a mantra with the
The priest name
recites of the five
a mantra withprophets.
the name of the five prophets. lead釋迦文the deceased
The third buddha was Śākyamuni (Shijiawen CiEk-kisouls
a-miu@nwith< mercy, so that
Pth. s̆’qmn the soulsthe
[s̆āqman]), would be reborn in the Pur
monstratesGulácsi
that thedemonstrates
four gods onthat the the rightfoursidegods
of the
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side of in thethe New
centralˆ assembly
ˆ ˆ in the New
iagramAeonof Universe great merciful
Primaryfather of theZoroaster
four kinds ofbe beings,
The priest who attained
recites a mantraenlightenment
with the name in of
thethe Lumbinı̄
five prophets.
of the represent
Diagram ofthe Universe Prophets.
represent the Primary can Prophets. identified
Zoroaster by can be identified by
n barsom brancha at
holding the upper
green
park branch
[ofand
barsomleft
Kapilavastu],
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at the uppercan
liberated
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peoplebyfrom
identified
Śākyamuni
Gulácsi
his the
canushnisha
sufferings
demonstrates
at
be identified
of birth and death, he preached
that the four
by his ushnisha at
gods on the right side of the central assemb
(Figures holy words from the golden mouth, Aeon
all theof atthe
theDiagram
beings became of enlightened.
Universe represent We wishthe Primary
... . Prophets. Zoroaster can be
the 4upper
and 10).
rightShe believes
(Figures that 10).
4 and Jesus Sheat the lowerthat
believes rightJesusand atMani
the lower lower
right and Mani at the lower
16, Figure 6/17, pp. 367–68, Figure 6/38, p. 450; Kósa 2013, pp. holding
90–94). a green barsom
According to branch at the upper left and Śākyamuni can be identified by
left (Gulácsi 2016, The Figure 6/17,buddha
fourth pp. 367–68, wasFigure
Jesus 6/38, p. 450; Kósa
[the buddha 2013, pp. 90–94).
of] Harmony, the sonAccording to
of the Highest Light Worthy
ipts, the god manuscripts,
at the lower left can be identified as Nārāyaṇa and thethe god
upper right
at the (Figures 4 and 10). She believes that Jesus at the lower right and Ma
lower
Xiapu the god at the lower left can
(the Father of Greatness), [he] descended be identified as Nārāyaṇa
to Fulin2016, and
拂林Figure the god
(p‘iu@t-li at the lower
@m < frwm, Roman Empire),
ntifiedright
as Jesus. left (Gulácsi ˆ 6/17,ˆ pp. 367–68, Figure 6/38, p. 450; Kósa 2013, pp. 90–94)
can be identified as Jesus.
became a loving father, revealed his Xiapu true self for an instant in
manuscripts, the god at the lower order to show left the
can way to the as Nārāyaṇa and the go
be identified
heaven. We wish . . . . right can be identified as Jesus.
The fifth buddha was Mani [the buddha of] Light, the last envoy of light. After his incarnation
in a palace, [he] appeared as a crown prince. Preaching the teaching (dharma), he turned the
gold wheel and those who were responsive were rescued. We wish . . . .
[Let us] make obeisance towards our World-Honored Ones, who, due to the great chain of
causation by responsive manifestation, were born among us, who became the fathers of the
four kinds of beings and who, with merciful hearts, saved the sentient beings, so they would
forever be free from the sufferings of birth and death. We would like them to welcome and
lead the deceased souls with mercy, so that the souls would be reborn in the Pure Land.45
The priest recites a mantra with the name of the five prophets.
Gulácsi demonstrates that the four gods on the right side of the central assembly in the New Aeon
of the Diagram of Universe represent the Primary Prophets. Zoroaster can be identified by holding a
green barsom branch at the upper left and Śākyamuni can be identified by his ushnisha at the upper right
(Figures 4 and 10). She believes that Jesus at the lower right and Mani at the lower left (Gulácsi 2016,
Figure 10. Four Great Figure
Venerable Buddhas
Figure6/17,
10. pp.
Four (Gulácsi
367–68,
Great 2016,
Venerable Figure
Figure
Buddhas6/17
6/38, [p. 450;
p. 368]).
(Gulácsi Kósa
2016, 2013,
Figure pp.
6/17 [p. 90–94).
368]). According to Xiapu manuscripts,
the god at the lower left can be identified as Nārāyan.a and the god at the lower right can be identified
shi 歇時), Performing
3.2.14. Worshipping
Rest (xieshi 做信禮) (cc. 516–540)
(zuo xinliWorshipping
歇時), Performing Figure 10. Four Great Venerable Buddhas (Gulácsi 2016, Figure 6/17 [p. 368]).
(zuo xinli 做信禮) (cc. 516–540)
as Jesus.
3.2.14. Rest (xieshi 歇時), Performing Worshipping (zuo xinli 做信禮) (cc. 516–540)
：一佛那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生死苦。願亡靈、乘
45 隨案唱五雷子：一佛那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生死苦。願亡靈、乘佛威光，證
菩薩會。二佛蘇路支，以大因緣故；說法在波斯，度人無數。六道悉停酸，三途皆息苦。願亡
菩薩會。二佛蘇路支，以大因故；法在波斯，度人無數。六道悉停酸，三途皆息苦。願亡靈、· · · · · · 三佛釋迦文，四生
釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈……四佛夷
靈、……三佛釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈……四佛夷
大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈
45 隨案唱五雷子：一佛那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生死
· · · · · · 四佛夷數和，無上明尊子；降神下拂林，作慈
尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩尼光，最後光明
悲父。露真身，為指通宵路。願亡靈
數和，無上明尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩尼光，最後光明 · · · · · · 佛威光，證菩薩會。二佛蘇路支，以大因緣故；說法在波斯，度人無數。六道悉停酸，三
五佛摩尼光，最後光明使；托化在王宮，示為太子。法轉金輪，有蒙濟
宮，示為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因緣故，應化下生來，靈、……三佛釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願
度。願亡靈· · · · · · 稽首我世尊，以大因故，應化下生來，作四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生
使；托化在王宮，示為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因緣故，應化下生來，
心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma淨土。(Ma 2014a, pp. 196–319; Kósa2014a,
作四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma 2013, pp.
pp. 20–21).數和，無上明尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩
“The
196–319; KósaFive Sons
2013,
2014a, pp.of196–319;
pp. Thunder” is the
Kósa titlepp.
2013, of a Buddhist music melody.
Five Sons of20–21).
Thunder” is the title of a Buddhist music melody. 使；托化在王宮，示為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因緣
“The Five Sons of Thunder” is the title of a Buddhist music melody.
作四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma 2014a, pp. 196–31
20–21). “The Five Sons of Thunder” is the title of a Buddhist music melody.
Aeon of the Diagram of Universe represent the Primary Prophets. Zoroaster can be identified by
holding a green barsom branch at the upper left and Śākyamuni can be identified by his ushnisha at
the upper right (Figures 4 and 10). She believes that Jesus at the lower right and Mani at the lower
left (Gulácsi 2016, Figure 6/17, pp. 367–68, Figure 6/38, p. 450; Kósa 2013, pp. 90–94). According to
Xiapu
Religionsmanuscripts,
2018, 9, 212 the god at the lower left can be identified as Nārāyaṇa and the god at the 21
lower
of 39
right can be identified as Jesus.
Figure 10. Four Great Venerable Buddhas (Gulácsi 2016, Figure 6/17 [p. 368]).
The priest worships the four prophets: Nārāyan.a, Zoroaster, Śākyamuni and Jesus. He praises
that靈、……三佛釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈……四佛夷
the second [buddha], that is, Zoroaster, descended to Persia to save the Pure Wind nature, edified
idolaters (Yuduoxi 鬱多習 Piu@t-ta-zi@p < Sogd. yzt’ys “idol”). Because there were images of celestials,
數和，無上明尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩尼光，最後光明
ˆ ˆ
demons went to Babylon (Bopi 波毘 puA-b‘ji < Pth./MP b’byl) and ruined under the irradiation of
divine light.46
作四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma 2014a, pp. 196–319; Kósa 2013,
pp. 20–21). “The Five Sons of Thunder” is the title of a Buddhist music melody.
3.2.15. Singing “Lotus Stand” (chang liantai 唱蓮臺) (cc. 540–565)
The priest worships the first great Tathagata of good aeon (bhadra-kalpa) (i.e., Nārāyan.a), the
second Tathagata of good aeon (i.e., Zoroaster), the third Tathagata of good aeon (i.e., Śākyamuni) and
the fourth Tathagata of good aeon (i.e., Jesus).47 The hearers join the chanting.
The priest praises the five buddhas who saved Ether, Wind, Light, Water and Fire.48
In the Liberation of Light, flanking the Column of Glory’s “neck” are two divine figures who can
be identified as the Call and the Answer. They hold five elements—Ether, Wind, Light, Water and
Fire on a scarf (Figures 7 and 8) (Yoshida and Furukawa 2015, Plates 5, pp. 121–23; Gulácsi 2016, pp.
450–57).
3.2.16. [Leading the Deceased Souls to the Right Path (deng zhenglu 登正路)] (cc. 565–596)
The priest prays that the deceased souls should ascend through four palaces to the New Aeon
and World of Eternal Light. The hearers join the chanting.
46 第二蘇路支，救凈風性下波斯，開化鬱多習，· · · · · · 為有天神像，妖幻往波毘，放神光照盡崩隳。Ma 2016 “Tracing the

sources of Suluzhi ‘kaihua Yuduoxi’—Xiapu wenshu Moni guangfo kece yanjiu 蘇路支‘開化鬱多習’溯源 The Roots of
‘Converting Idolaters’ by Zoroaster: Study on Xiapu manuscript Mani the Buddha of Light”, Tianlu luncong 天祿論叢 Journal of
Society for Chinese Studies Librarians 6: 1–15. Yoshida’s comment: “鬱多習 may be compared with 烏瑟多習 of the 酉陽雑俎,
which stands for (king) Wishtasp, the first supporter of Zoroaster”.
47 賢劫一座大如來· · · · · · 賢劫二座大如來· · · · · · 賢劫三座大如來· · · · · · 賢劫四座大如來。“Lotus Stand” is the title of a
Buddhist music melody.
48 收救氣、風、明、水、火.
Religions 2018, 9, 212 22 of 39
[Ascending the Precious Palace] (cc. 566–572)

The deceased souls first “ascend to the Precious Palace, the path to refuge, First Thought meet
with Yama (Yanluo 閻羅) in the atmosphere”.49
A judgment after death appears on the right side of the Atmosphere of the Diagram of Universe
(Figures 2 and 11). The motif of the judge and his office occupies the upper half of this composition.
The judge seated behind his desk. He can be identified as Yama in Buddhism. In Manichaeism, this
judge can be identified as Impartial King (Pingdeng wang 平等王, Pth. d’dbr r’s̆tygr “Just Judge”).
A motif of the judgment scene is a small, seated figure traveling on a white-red cloud on the Judge’s
right side. The cloud seems to leave the Judge. This small figure possibly represents the soul of
a deceased hearer. In the sixth king’s court of Ten Kings sūtra P.2003 of Buddhism, the King of
Transformations (Biancheng wang 變成王) has two small figures on two clouds leaving him, which
represents the deceased soul ascending to the paradise (Ma 2016, p. 390).50
Figure 11. The judgment scene (Yoshida and Furukawa 2015, Plate 6).
Figure 11. The judgment scene (Yoshida and Furukawa 2015, Plate 6).
[Ascending the Glory Palace] (cc. 573–577)
[Ascending the Glory Palace] (cc. 573–577)
The deceased souls then “ascend to the Glory Palace, are exposed to Shena and go through all
the twenty-eight halls.”
The deceased souls 51 Shena is abbreviation for Lushena—Column of Glory (Figure 8).
then “ascend to the Glory Palace, are exposed to Shena and go through all the
twenty-eight halls”.51 Shena is abbreviation for Lushena—Column of Glory (Figure 8).
[Ascending the Moon Palace] (cc. 578–582)
The deceased souls then “ascend to the Moon Palace, [meet with three treasures]: First
49 Thought, Lightning and Jesus [the Buddha of] Harmony.”52
登寶宮，皈命道，先意太空見閻羅.
50 Inside the moon
Gábor Kósa believes that theofcloud
the might
Liberation of the
represent Light there
verdict are judge
of the threeasdeities.
the cloudAccording
leaving theto textual
mouth of Wudao
zhuanlun wang 五道轉輪王
references, they should beKing
“the the First Man (i.e.,
Who Turns First of
the Wheel Thought),
Rebirth inthe
the Virgin of Light
Five Paths” (i.e., (Kósa
in P. 2003. Lightning)
2014b, and
pp. 102–3).
Gulácsi
Jesus.believes
There that the judge
are seven is shown
pilots in it issuing
(Figurethe verdict (personified as a small figure on a cloud issuing from his mouth).
12).
(Gulácsi 2016, Figure 6/43, p. 466).
51 登相宮，見舍那，二十八殿盡經過.
Religions 2018, 9, 212 23 of 39
[Ascending the Moon Palace] (cc. 578–582)

The deceased souls then “ascend to the Moon Palace, [meet with three treasures]: First Thought,
Lightning and Jesus [the Buddha of] Harmony”.52
Inside the moon of the Liberation of Light there are three deities. According to textual references,
they should be the First Man (i.e., First Thought), the Virgin of Light (i.e., Lightning) and Jesus. There
are seven pilots in it (Figure 12).
Figure 12. The Moon in the Liberation Light (Yoshida and Furukawa 2015, Plate 5).
Figure 12. The Moon in the Liberation Light (Yoshida and Furukawa 2015, Plate 5).
[Ascending the Sun Palace] (cc. 583–587)

[Ascending the Sun Palace] (cc. 583–587)
The deceased souls then “ascend to the Sun Palace, [are exposed to Compassionate Mother,]
The deceased souls then “ascend to the Sun Palace, [are exposed to Compassionate Mother,]
Sun-radiance and Pure Wind on their marvelous seats.”53 53
Sun-radiance and Pure Wind on their marvelous seats”.
Inside the sun of the Liberation of Light, there are three deities too. According to textual
references, they should be the Mother of Life (i.e., Compassionate Mouther), the Third Messenger
(i.e., Sun-radiance) and the Living Spirit (i.e., Pure Wind) (Yoshida and Furukawa 2015, Plates 5, pp.
(i.e., Sun-radiance) and the Living Spirit (i.e., Pure Wind) (Yoshida and Furukawa 2015, Plates 5,
104–6; Gulácsi 2016, Figure 6/39, p. 454). There are twelve pilots in it (Figure 13). Seven pilots in the
pp. 104–6; Gulácsi 2016, Figure 6/39, p. 454). There are twelve pilots in it (Figure 13). Seven pilots in
Moon and twelve pilots in the Sun are called “seven and twelve great Ship-masters” (c. 341).
the Moon and twelve pilots in the Sun are called “seven and twelve great Ship-masters” (c. 341).
[Ascending the Three Constancies] (cc. 590–592)

The deceased souls then “ascend to the Three Constancies, meet with nine treasures, in New
Light[-world] on lotus seats of nine levels”.54 The Three Constancies are Trinity: the Father—the Father
of Greatness, the Son—Jesus and the Holy Spirit—the Light-Nous. The deceased souls should ascend
to the New Aeon (Figure 4) first and then ascend to the Realm of Light.
52 登月宮，（見慈母）[會三寶]：先意、電光、夷數和.
53 登日宮，(會三寶) [見慈母]、日光、凈風神妙座.
54 登三常，會九寶，新明九品蓮花座.
Sun-radiance and Pure Wind on their marvelous seats.”53
(i.e., Sun-radiance) and the Living Spirit (i.e., Pure Wind) (Yoshida and Furukawa 2015, Plates 5, pp.
104–6; Gulácsi
Religions 2016, Figure 6/39, p. 454). There are twelve pilots in it (Figure 13). Seven pilots 24
2018, 9, 212 inofthe
39
Moon and twelve pilots in the Sun are called “seven and twelve great Ship-masters” (c. 341).
Figure 13. The Sun in the Liberation Light (Yoshida and Furukawa 2015, Plate 5).
[Ascending the Three Constancies] (cc. 590–592)

The deceased souls then “ascend to the Three Constancies, meet with nine treasures, in New
Light[-world] on lotus seats of nine levels.” 54 The Three Constancies are Trinity: the Father—the
Father of Greatness, the Son—Jesus and the Holy Spirit—the Light-Nous. The deceased souls should
ascend to the New Aeon (Figure 4) first and then ascend to the Realm of Light.
[Ascending Eternal Light] (cc. 588–589)

The deceased souls then “ascend to [world of] Eternal Light (the Realm of Light) and present
themselves before Moluo (Father of Greatness). They are collected by the Venerable One and get a lot
of blessings”55 (Figure 3).
3.2.17. [Worshipping the Five Buddhas] (cc. 597–630)

The priest worships the five prophets: Mani, Nārāyaṇa, Zoroaster, Śākyamuni and Jesus.56
3.2.18. [Praise toFigure 13. The Sun

Five Pleasures]
Figure (cc.in
13. The Sun
the Liberation Light (Yoshida and Furukawa 2015, Plate 5).
in631–645)
the Liberation Light (Yoshida and Furukawa 2015, Plate 5).
The priest praises five kinds of pleasure:
53 登日宮，(會三寶) [見慈母]、日光、凈風神妙座.
[Ascending Eternal Light] (cc. 588–589)
“Pleasure of wisdom: Ah, homeward bound we go, ah, homeward bound we go! Who can
avoid the transmigration
The deceased through
souls then the six
“ascend to kinds
[worldof of]
rebirth? To ask
Eternal where
Light (theisRealm
the home? The and present
of Light)
stūpa of hundred flowers in the precious world of light.”57
themselves before Moluo (Father of Greatness). They are collected by the Venerable One and get a lot
“Pleasure55
of blessings” of(Figure 3). The bridge of seven treasures in the lake of seven treasures, all the
light: [On]
noble sons in the fragrant Air are invited. The noble sons held flowers and praise together
3.2.17.
and[Worshipping the
sing together in theFive
lakeBuddhas] (cc. 597–630)58 Qibao chi 七寶池 (the lake of seven
for miraculously-born.”
treasures) reminds us of qibao xiangchi 七寶香池 (the perfumed lake of seven Treasures) in
The priest worships the five prophets: Mani, Nārāyan.a, Zoroaster, Śākyamuni and Jesus.56
H.391 and xiangkong 香空 (fragrant Air) reminds us miao xiangkong 妙香空 (wonderful and
fragrant Air) in H.123 (=miao shengkong 妙生空 “wonderful, animating Air” in H.389, one of
3.2.18. [Praise to Five Pleasures] (cc. 631–645)
the five kinds of greatness).
The priest praises five kinds of pleasure:
“Pleasure of power: The paradise cloud towers, villages of seven treasures, golden towers
and silvery watchtower,
“Pleasure of wisdom: their number reaches
Ah, homeward three
bound wethousands. The palacesbound
go, ah, homeward and stūpas of Who can
we go!
beryl reflect each other, auspicious color is bright which is the light of sun and moon.”59
avoid the transmigration through the six kinds of rebirth? To ask where is the home? The
“Pleasure
stūpa of of purity (divinity):
hundred flowers inthe twelve
the Kings
precious of Light
world always57assist and follow; endless
of light”.
noble sons compete to come forward. Holy crowd in fragrant Air always circumambulate,
flower garlands
“Pleasure and bejeweled
of light: [On] Thecrowns
bridgerain down.”
of seven treasures
60
in the lake of seven treasures, all the
noble sons
“Pleasure of in the fragrant
obeying Air areteaching:
the Buddha’s invited. The
The noble sons
vast sky held flowers
is brimming overand praise
with the together
and sing together in the lake for miraculously-born”. 58 Qibao chi 七寶池 (the lake of seven
tinkling of celestial music, the enchanting notes with the wind can be heard west and east.
treasures)
This should reminds of qibao xiangchi
be that theusdescended 七寶香池
soul is saved (the
recently perfumed
and lake
introduced of seven
to the Treasures) in
Venerable
Lord
H.391of and
Lightxiangkong 香空 (fragrant
when the music is over.”61 Air) reminds us miao xiangkong 妙香空 (wonderful and
fragrant Air) in H.123 (=miao shengkong 妙生空 “wonderful, animating Air” in H.389, one of
3.2.19. [Gatha of the New Light[-World]] (cc. 648–658)
the five kinds of greatness).
54 登三常，會九寶，新明九品蓮花座.
55
55 登常明，覲默羅，蒙尊攝取恩具多.
登常明，覲默羅，蒙尊攝取恩具多.
56
56 Its
Itscontent
content is
is similar to “The
similar to “TheFive
FiveSons
SonsofofThunder”
Thunder”(cc.
(cc. 494–515).
494–515). I will
I will translate
translate it completely
it completely intointo English
English and publish it in
and publish it
the near future. in the near future.
57
57 智慧樂:歸去來兮歸去來，誰能六道免輪迴？借問家鄉何處去？光明寶界百花龕。
智慧樂:歸去來兮歸去來，誰能六道免輪迴？借問家何處去？光明寶界百花龕。
58
58 光明樂:七寶池中七寶橋，香空聖子盡相邀。聖子把花齊讃詠，化生池裏齊唱饒。
光明樂:七寶池中七寶橋，香空聖子盡相邀。聖子把花齊讃詠，化生池裏齊唱饒。
59 大力樂:極樂雲臺七寶莊，金臺銀闕滿三千。琉璃殿塔相交映，瑞色高明日月光。
60 清淨樂：十二光王常翊從，無邊聖子競來前。香空聖眾常圍遶，雨下花鬘及寶冠。
61 皈命樂：玲玲天樂滿長空，風散餘聲西復東。應是下凡新得度，引見明尊曲來終.
Religions 2018, 9, 212 25 of 39
“Pleasure of power: The paradise cloud towers, villages of seven treasures, golden towers
Religions 2017,and silvery
8, x FOR watchtower, their numberReligions
PEER REVIEW reaches three
2017, thousands.
8, x FOR The palaces
PEER REVIEW and
26 of 40 stūpas of
beryl reflect each other, auspicious color is bright which is the light of sun and moon”.59
The priest praises the New Light-world (Figure 4): preached holy words from the golden mouth, all the beings became enlig
“Pleasure
“The New Light-worldof purity
is near(divinity): the twelveshould
finished, [light-souls] wish….
Kings of Light
call each and always
comeassist and follow; endless
back. [You]
shouldnoble
not besons
fondcompete
of the human to comeworld forward.
which isHoly
not The crowd
the place
fourth in fragrant
tobuddha Air Jesus
live in peace.
was always
The light-circumambulate,
[the buddha of] Harmony, the son of the H
souls should
flowerbe saved from
garlands andthe sufferingcrowns
bejeweled and quickly
rainWorthy leap over
down”. 60 sea
(the of eternal
Father happiness.
of Greatness), [he] descended to Fulin 拂林 (p‘i̭uət-li̭əm < fr
[…] In the realm of treasure of the New Light-worldEmpire), there are jade palaces
became a lovingand golden
father, revealed his true self for an instant in order
gardens. Should not
“Pleasure be fond of
of obeying thethe human world….The
Buddha’s teaching:way The*councilor
tovast skyonisthe
the heaven. throne
brimming
We wish…. ofover
seven with the tinkling
treasures bestows sons who defeats the
of celestial music, the enchanting notes with Thehost of demons to
the wind you. The New
can be heard Light[-world]
west and
fifth buddha was Mani [the east.
buddhaThisof]should
Light, the last envoy of ligh
alreadybecommenced and bestows
that the descended buddhas
soul is savedof one country
recently andto you. Should not
introduced to be fond
the of the Lord of Light
Venerable
incarnation in a palace, [he] appeared as a crown prince. Preaching the teachin
human world….One country is equal
when the music is over”.61 to thousand cities and one city is equal to a myriad of
he turned the gold wheel and those who were responsive were rescued. We w
villages. In the palaces of treasures of the New Light[-world] immeasurable lives are born
miraculously.
3.2.19. [GathaShould
of the notNew
be fond of the human (cc.
Light[-World]] [Let us] make
world….Singing
648–658) and obeisance
chanting does towards our World-Honored Ones, who, due to the g
not stop
all day long. The New Light[-world] is the best placecausation to roam, by responsive manifestation,
enlightenment is attained were born among us, who became the f
foreverThe priest
on the praises the
[lotus-]flower New
dais. Light-world
Should not be fond(Figure
offour 4): of world….When
thekinds
human beings and who,long withlife
merciful hearts, saved the sentient beings, so
with less pleasure, life is limitless”.62 forever be free from the sufferings of birth and death. We would like them to w
“The New Light-world is near finished, [light-souls] lead the deceasedshouldsouls call each and come
with mercy, back.
so that the [You]
souls would be reborn in the P
The end of manuscript is missing and only left two titles: “Praise of
should not be fond of the human world which is not the place to live in peace. The light-souls the Four Entities of
Calmness” and “The Ceremony Held on the Last Day of theThe priest
Month ofrecites
Precept a (Jieyue
mantraJie 戒月結)”
with the name
(cc. of the five prophets.
should be saved from the suffering and quickly leap over sea of eternal happiness. [ . . . ]
659). Gulácsi demonstrates that the four gods on the right side of the central asse
In the realm of treasure of the New Light-world there are jade palaces and golden gardens.
Aeon of the Diagram of Universe represent the Primary Prophets. Zoroaster can
4. Mani theShould
Buddha not be fond
of Light and of the human
Buddhist world
Worship and . . . .The *councilor
holding a green Rituals
Repentance barsomon the throne
branch of seven
at the upper left treasures
and Śākyamuni can be identified
bestows sons who defeats the host ofthe demons to you. The New Light[-world]
upper right (Figures 4 and 10). She believes that already
Jesus at the lower right and M
4.1. From Bema Festival to A Book of Prayer
commenced and bestows buddhas of one and Confessionleft country
(Gulácsi to you.
2016, Should
Figure 6/17,notpp.be fond of
367–68, the human
Figure 6/38, p. 450; Kósa 2013, pp. 90–
world
Mani the Buddha. . .of.One
Light country is equal
is a collection to thousand
of ritual forcities
Xiapu manuscripts,
manuals andthe
congregationalone god city isWe
at the
cults. equal
lower to
may left acan
trace myriad of
be identified as Nārāyaṇa and the
villages. In the palaces of treasures of right
the Newcan be identified
Light[-world]
Manichaean congregational cult back to the Bema festival. The Greek word bēma meant “platform.” as Jesus.
immeasurable lives are born
miraculously.
The bēma festival Shouldboth
was dedicated not be fondcommemoration
to the of the human of world . . . .Singing
the death of Mani andandchanting
to the does not
glorificationstop
of his
allpersonality. During
day long. The New theLight[-world]
bēma festival, Mani’s coming
is the best place from the world
to roam, of light was is attained
enlightenment
symbolizedforever
by the adornment of the bēma (throne).
on the [lotus-]flower So bēmanot
dais. Should became the name
be fond of theofhuman the festival
worlditself.
. . . .When long
During the Bema festival, the community of all the 62 elect and the laymen gathered together and
life with less pleasure, life is limitless”.
the main ceremonies included the confession of the hearers and the elect and a quasi-sacramental
meal in which Thetheendelect
ofpartook. Between
manuscript or before
is missing andthese
onlyrites,
leftthe
twoelect and“Praise
titles: the laymen usually
of the Fourrecited
Entities of Calmness”
canonical texts, sang hymns and kept vigil; moreover, there were also
and “The Ceremony Held on the Last Day of the Month of Precept (Jieyue Jie 戒月結)”sermons, catechism classes and (cc. 659).
telling of parables.
A4.Book
Mani of Prayer and Confession
the Buddha of Lightwritten in MiddleWorship
and Buddhist Persian, and
Parthian and Sogdian
Repentance was used in
Rituals
divine services in Central Asia. The extant manuscript can be divided into two parts. The first part is
Bema liturgy
4.1. FromwhichBemaincludes: Mani’s
Festival to A Letter
Book of of the Seal and
Prayer as canonical
Confession text, hymns for the beginning of the
Bema, praises of Narisah-yazd (the Third Messenger), Srōsh-Ahrāy (the Column of Glory), Jesus the
Mani the Buddha
Savior, the Messengers, of Light
the Bema is a collection
and hymns of ritual
of the joyful. manuals
The second partfor is congregational
Confessional text for cults.
the We may trace
Manichaean
elect which includes:congregational
discussion of thecult
five back to the Bema
commandments festival. The
(Truthfulness, Greek word
Nonviolence, bēma meant
Behavior in “platform”.
The bēma
accordance withfestival was
religion, dedicated
Purity both toand
of the mouth the commemoration
Blessed poverty), of thethe fivedeath
gifts of Manithought,
(nous, and to the glorification
mind, of his personality.
intelligence During the bēma
and understanding), thefestival,
“closingMani’s
of the coming
five gates from(eye, theear,world
nose,of hand
light was
and symbolized by
feeling),” prayers and hymns, the four Monday prayers and “the divine
the adornment of the bēma (throne). So bēma became the name of the festival itself. table” for the quasi-
sacramentalDuring
meal (Henning
the Bema1937; Klimkeit
festival, the1993, pp. 133–44).
community of AallBook
theofelect
Prayer
Figure andand
10. the
FourConfession
laymen might
gathered
Great Venerable be together
Buddhas and
(Gulácsi 2016, Figure 6/17 [p. 368
one ofthe
the main
sources for the Chinese Mani the Buddha of Light.
ceremonies included the confession of the hearers and the elect and a quasi-sacramental meal
But it is obvious that Mani the Buddha of Light is not a translation
3.2.14. Rest rites,of 歇時),
(xieshi a bookPerforming
in Middle Iranian. It 做信禮) (cc. 516–540)
in which the elect partook. Between or before these the elect and theWorshipping
laymen usually (zuo xinli
recited
is under the cloak of Buddhist worship and repentance ritual.
4.2. Buddhist Worship and Repentance Ritual

59 45 隨案唱五雷子：一佛那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生
大力樂:極樂雲臺七寶莊，金臺銀闕滿三千。琉璃殿塔相交映，瑞色高明日月光。
60 佛威光，證菩薩會。二佛蘇路支，以大因緣故；說法在波斯，度人無數。六道悉停酸，
清淨樂：十二光王常翊從，無邊聖子競來前。香空聖眾常圍遶，雨下花鬘及寶冠。
靈、……三佛釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。
61 皈命樂：玲玲天樂滿長空，風散餘聲西復東。應是下凡新得度，引見明尊曲來終.
62 新明界欲成，相喚須歸去。莫戀此閻浮，不是安居處。救性離災殃，速超常樂海。[……]新明寶剎中，玉殿
數和，無上明尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛
62 新明界欲成，相喚須歸去。莫戀此閻浮，不是安居處。救性離災殃，速超常樂海。[ · · · · · · ]新明寶中，玉殿金園裏。
金園裏。莫戀此閻浮，……七寶座踜蹭，賜汝降魔子。新明今已登，賜汝一國佛。莫戀此閻浮，……一國如
使；托化在王宮，示為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因
莫戀此閻浮，· · · · · · 七寶座蹭，賜汝降魔子。新明今已登，賜汝一國佛。莫戀此閻浮， · · · · · · 一國如千城，一城千萬
千城，一城千萬邑。新明寶宮衢，化生無量壽。莫戀此閻浮，……歌詠齊唱饒，終日無停息。新明最好遊，
邑。新明寶宮衢，化生無量壽。莫戀此閻浮，· · · · · ·作四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma
歌詠齊唱饒，終日無停息。新明最好遊，永證花臺上。莫戀此閻 2014a, pp. 196
浮，· · · · · · 長生少樂時，壽命無限度.
永證花臺上。莫戀此閻浮，……長生少樂時，壽命無限度. 20–21). “The Five Sons of Thunder” is the title of a Buddhist music melody.
Religions 2018, 9, 212 26 of 39
canonical texts, sang hymns and kept vigil; moreover, there were also sermons, catechism classes and
telling of parables.
A Book of Prayer and Confession written in Middle Persian, Parthian and Sogdian was used in
divine services in Central Asia. The extant manuscript can be divided into two parts. The first part
is Bema liturgy which includes: Mani’s Letter of the Seal as canonical text, hymns for the beginning of
the Bema, praises of Narisah-yazd (the Third Messenger), Srōsh-Ahrāy (the Column of Glory), Jesus
the Savior, the Messengers, the Bema and hymns of the joyful. The second part is Confessional text for
the elect which includes: discussion of the five commandments (Truthfulness, Nonviolence, Behavior
in accordance with religion, Purity of the mouth and Blessed poverty), the five gifts (nous, thought,
mind, intelligence and understanding), the “closing of the five gates (eye, ear, nose, hand and feeling)”,
prayers and hymns, the four Monday prayers and “the divine table” for the quasi-sacramental meal
(Henning 1937; Klimkeit 1993, pp. 133–44). A Book of Prayer and Confession might be one of the sources
for the Chinese Mani the Buddha of Light.
But it is obvious that Mani the Buddha of Light is not a translation of a book in Middle Iranian. It is
under the cloak of Buddhist worship and repentance ritual.
4.2. Buddhist Worship and Repentance Ritual

Since Buddhism came to China, especially with the spread of the Mahayana tradition,
the popularity of virtue thought and the promotion of eminent monks, various ritual activities of
worship and repentance flourished. Many “Buddha-name” sutras (foming jing 佛名經) were popular
and widespread since the Jin dynasty (265–420) and established good foundation for the development
of worship and repentance ritual. The more extensive Foming jing are confessional texts: they consist of
an endless invocation of Buddhas, Bodhisattvas and even sacred scriptures, after each name or group
of names there is a confession of sins. For example, Foming jing “translated” by Bodhiruci contains
11,093 names (T 440).
From the sixth to tenth centuries, Buddhis rules for confession and pardon (chanyi 懺儀) can be
divided into four kinds: (1) sutra recitation and penitential offering (jingchan 經懺); (2) worship and
repentance rituals (lichan wen 禮懺文); (3) document of penitence (chanhui wen 懺悔文); (4) compilation
of rituals (zongji 總集), for example, Compilation of Worship and Repentance Rituals (Contained in) Various
Sutras (ji zhujing lichan yi 集諸經禮懺儀) compiled by Zhisheng 智昇 in 730 (T 1982).
The prominent example of jingchan is Confessional for realizing the Lotus Samâdhi (Fahua sanmei
chanyi 法華三昧懺儀, T 1941) compiled by Zhiyi 智顗 (538–598). We can find five stages of the
confession ritual in it: (1) chahui 懺悔 “repentance”; (2) quanqing 勸請 “invocation of the Buddha(s)”;
(3) suixi 隨喜 “responding with joy” (in observing the good behavior of others); (4) huixiang 回向
“transfer” (one’s merit to another); (5) fayuan 發願 “arousing the vow” (to save all sentient beings).
The worship and repentance rituals were used by both monks and the laity for six periods of
worship daily and focused on worship. We only know the authors of a few of them. Most of them are
Dunhuang manuscripts without names of the authors. Some are mainly for worshipping Buddha(s),
such as Ceremony of Dharma-body [of Buddha] (fashen li 法身禮), Ceremony of Descending [of Buddha]
(jiangsheng li 降生禮), Laudatory gāthās for Going to be Reborn in the Śukhāvati (wangsheng lizan ji 往
生禮讚偈) by Shan Dao 善導 in 662, Ceremony of Twelve [Buddhas of] Light (shier guang[fo] li 十二
光[佛]禮). Some are mainly for worshipping Buddhist teachings, such as Five Ceremonies of Diamond
(Prajñāpāramitā) (jinggang wuli 金剛五禮) and Seven Ceremonies of Lotus [Sutra] (fahua qi liwen 法華七禮
文). Some are mainly for worshipping sam . gha (community of monks and nuns), such as Ceremony of
[Maitreya’s] Ascent ([Mile] Shangsheng li [彌勒] 上生禮) and Ceremony of Avalokiteśvara (Guanyin li 觀音禮)
(Wang 1998, pp. 33, 75–114, 201–88; 2008, pp. 6, 21–60, 139–224, 259–304; Giles 1957, pp. 195–96;
Kuo 1994, pp. 229–32; Zürcher 1997).
Ennin (793–864), one of the famous Japanese monks visiting Imperial China, gave us a description
of the activities of worship and repentance. Ennin’s Diary: The Record of a Pilgrimage to China in Search of
the Dharma records the rituals of Koreans in Dengzhou, Shandong, in 839: “Men and women, monks
Religions 2018, 9, 212 27 of 39
and laymen, are gathered together in the cloister listening to lectures in the daytime and worshiping
and repenting and listening to scriptures and the order [of worship] at night. The monks and others
number about forty. The lecturing, worshiping and repentances are all done in accordance with the
customs of Korea. The worship and repentance at dusk and before dawn are in the Chinese manner
but all the rest are in the Korean language” (Ennin 1955, p. 151; 1992, p. 190).
4.3. Manichaeism under the Cloak of Buddhism

As early as the 8th century, Manichaean congregational cult might already be in the garb of
Buddhist worship and repentance ritual. The Compendium written in 731 informs us that one of the
five halls of Manichaean monastery buildings is a hall for worship and repentance (lichen tang 礼懺
堂) (Chavannes and Pelliot 1913, pp. 106, 109). This means that Manichaeans already used Buddhist
“worship and repentance” to name the hall for their congregational cult.
The original title of Xiapu manuscript Mani the Buddha of Light may have been [Ceremony of]
Mani the Buddha of Light (Moni guangfo [li] 摩尼光佛[禮]). We may take Mani the Buddha of Light as a
compilation of worship and repentance rituals of Manichaeism because homogeneous ritual stages
appear again and again.
We can find some traces of the relationship between Manichaeism and Buddhist repentance
rituals in a memorial submitted to the throne on 26 November 1120 which was called the “Wenzhou
Memorial” by Western scholars. The scriptures and the pictures and images of the followers of the
Religion of Light have titles recorded in this memorial includes The Grand Confessional (Guangda chan
廣大懺) (Xu 2014, v.14, p. 8325; Mou 1938, p. 134; Forte 1973, pp. 238, 243–44; Lieu 1992, pp. 276–77).
This may be a Manichaean ritual manual under the cloak of Buddhis confessional ritual.
4.4. Comparison between Mani the Buddha of Light and Buddhist Worship and Repentance Ritual
Most Buddhis worship and repentance rituals are made up of some of the twelve stages.
Three stages have nothing to do with Mani the Buddha of Light: remembrance of the Buddha[’s name]
(nianfo 念佛), purity while abiding in the world (chu shijie fan 處世界梵) and verse of impermanence
(wuchang ji 無常偈. Therefore, we will not discuss them in detail. We will discuss the other nine stages
(Wang 1998, pp. 313–53).
4.4.1. qingfo 請佛 Inviting Buddha(s)

A ritual can become of significance only when the Buddhas accept the invitation and descend to
the altar. So, inviting Buddhas appears in all rituals. The priest and the laity should kneel and worship,
hold flowers in hand and sing gathas.
In a few cases Mani the Buddha of Light just follows the Buddhist ritual to invite “various great
bodhisattvas” and “all past and future buddhas”, and so forth (cc. 199–206). Almost all the “Buddhas”
invited in it are Manichaean deities.
4.4.2. zanfo 讚佛Praising Buddha(s)

Praising Buddha(s) (also tanfo 嘆佛) means the priest and the laity recite gathas/proses to praise
the various merits of the Tathāgata.
In Mani the Buddha of Light, there is a long prose part to praise the birth of Mani (“Praise of the
Descent” cc. 292–312). Praise to five pleasures (cc. 631–645) actually admires the four Entities of
Calmness: wisdom, light, power and purity (divinity).
4.4.3. lifo 禮佛 Worshipping Buddha(s)

Worshipping Buddha(s) is the most important part of the ritual. It usually takes three steps: first,
the priest bows to Buddhas and invokes their names. Before the names, there are usually such words
as “namah. (nanmo 南無)”, “to pay homage to (jingli 敬禮)”, and “whole-hearted taking of refuge in the
ish….
he fourth buddha was Jesus [the buddha of] Harmony, the son of the Highest Light
orthy (the Father of Greatness), [he] descended to Fulin 拂林 (p‘i̭uət-li̭əm < frwm, Roman
mpire), became a loving father, revealed his true self for an instant in order to show the
ay to the heaven. We wish….
Religions 2018, 9, 212 28 of 39
he fifth buddha was Mani [the buddha of] Light, the last envoy of light. After his
carnation in a palace, [he] appeared as a crown prince. Preaching the teaching (dharma),
Buddha
turned the gold wheel (zhixin
and those whoguiming li 至心歸命禮)”.
were responsive ThenWe
were rescued. thewish….
priest recites gatha to praise Buddhas. At last the
laity join in the singing or chanting.
et us] make obeisance towards our World-Honored Ones, who, due to the great chain of
Worshipping Buddhas in Mani the Buddha of Light follows the same procedure. Of course, most of
usation by responsive manifestation, were born among us, who became the fathers of the
ur kinds of beings and who, withare
“Buddhas” Manichaean
merciful deities,
hearts, saved prophets,
the sentient saints
beings, andwould
so they so forth. “Ascending [of the deceased soul]
through the Right Path” (cc. 565–596) are special. The text
rever be free from the sufferings of birth and death. We would like them to welcome and describes that the souls ascend through
Precious,
ad the deceased souls Glory,
with mercy, Sunthe
so that and Moon
souls wouldPalaces to the
be reborn New
in the PureAeon
Land.and World of Eternal Light where many
45
deities reside.
he priest recites a mantra with the name of the five prophets.
ulácsi demonstrates that the four gods on the right side of the central assembly in the New
4.4.4. wuhui 五悔 Five Kinds of Repentance
of the Diagram of Universe represent the Primary Prophets. Zoroaster can be identified by
g a green barsom branch at the upper
Buddhist leftkinds
five and Śākyamuni can are
of repentance be identified
five stepsbyinhis ushnisha at service: (1) confession of past sins
a penitential
per right (Figures 4 and
and 10). She believes
forbidding them that
forJesus
the at the lower
future right懺悔);
(chanhui and Mani at the lower
(2) appeal to the universal buddhas to keep the
ulácsi 2016, Figure 6/17, pp. 367–68, Figure 6/38, p. 450; Kósa 2013, pp. 90–94). According
law-wheel rolling (quanqing 勸請); (3) rejoicing over the good in self toand others (suixi 隨喜); (4) offering
manuscripts, the god at the lower left can be identified as Nārāyaṇa and the god at the lower
all one’s goodness to all the living and to the Buddha-way (huixiang 迴向, Sk. parı̄n.āma); (5) resolve or
an be identified as Jesus.
vows (fayuan 發願).
In Mani the Buddha of Light, the confession is much simpler. In lieu of the hearers, the priest
pronounces a confession text which does not mention any specific misdeed but includes every “sin”
committed by human beings in the past, the present and the future. This confession text (cc. 265–271)
actually is a copy of “This Gāthā is a Penitential Prayer of Niyusha 你逾沙 (i.e., MP. niyōs̆āg: hearers)”
in Hymnscroll (H. 410–414). Such sins as doubting the two great Lights (Sun and Moon); injuring the
body of Lushena (Column of Glory) and as well as the five Light-sons (Ether, Wind, Light, Water and
Fire); imperfectly observing the seven kinds of almsgivings, the ten Commandments (the moral code
of hearers) and the three Seals (Seals of the mouth, hands and bosom) only can be understood from a
Manichaean point view.
In Mani the Buddha of Light, huixiang is similar to the Buddhist one. Some sections end with
huixiang. In huixiang, only few words betray the Manichaean content, such as new light(-world) (xin
ming(jie) 新明(界)) (cc. 648, 651, 653, 655, 657).
4.4.5. san guiyi 三皈依 Venerating the Triratna

Buddhist venerating the Triratna (also sangui 三歸) means the three surrenders to the three
treasures
Figure 10. Four Great Venerable 三寶), that
(sanbao Buddhas is, to2016,
(Gulácsi theFigure
Buddha [p. 佛),
6/17(fo the Dharma (fa 法) and to the Saṅgha (seng 僧).
368]).to
The obeisance (henan 和南) usually follows venerating the Triratna.
Rest (xieshi 歇時), Performing
ManiWorshipping
the Buddha (zuo 做信禮) (cc. 516–540)
xinli sometimes
of Light takes the Father of Greatness (Sahuanmoluo c. 427) as the
Buddha, sometimes takes the one who enters the realm of Mani (c. 50) as the Buddha; sometimes takes
The Living Gospel (yinglun c. 55) as Dharma, sometimes takes Jesus (c. 433) as the maker of the Dharma.
案唱五雷子：一佛那羅延，降神娑婆界；國應波羅門，當淳人代。開度諸明性，出離生死苦。願亡靈、乘
4.4.6. shuoji fayuan 偈發願 Explaining in Verse and Making a Vow to Save All Beings
威光，證菩薩會。二佛蘇路支，以大因緣故；說法在波斯，度人無數。六道悉停酸，三途皆息苦。願亡
、……三佛釋迦文，四生大慈父；得道毘藍苑，度生死苦。金口演真言，咸生皆覺悟。願亡靈……四佛夷
Buddhist shuoji fayuan actually has the double functions as fayuan and huixiang. fayuan is giving
和，無上明尊子；降神下拂林，作慈悲父。剎剎露真身，為指通宵路。願亡靈……五佛摩尼光，最後光明
；托化在王宮，示為太子。說法轉金輪，有緣蒙濟度。願亡靈……稽首我世尊，以大因緣故，應化下生來，
rise to the intention to save all sentient beings.
四生父；悲心度眾生，永離生死苦。願慈悲、接引亡靈，往生淨土。(Ma 2014a, pp. 196–319; Kósa 2013, pp.
In Mani the Buddha of Light, fayuan is similar to the Buddhist one. Only a few words have
21). “The Five Sons of Thunder” is the title of a Buddhist music melody.
Manichaean color, such as “sainthood of great light and eternal happiness” (daming changle shengguo
大明常樂聖果) (cc. 83–84).
4.4.7. liushi jisong 六時偈頌 Six Periods of Gāthās

Liushi jisong is established to act in concert with the six periods of worshipping and repentance
(liushi lichan 六時禮懺). The full day is divided into the three daytime periods of dawn (yinchao 寅朝),
noon (wushi 午時), and dusk (huanghun 昏), along with the three nighttime periods of the first watch of
the night (chuye 初夜), midnight (zhongye 中夜) and latter part of the evening (houye 後夜).
Manichaean elect performed four or seven prayers daily (qishi lichan 七時禮懺). Mani the Buddha
of Light also praises the monks who perform seven periods of worshipping and repentance. (c. 443)
There are second period (dier shi 第二時) and third and fourth periods (disan shi 第三時, disi shi 第
Religions 2018, 9, 212 29 of 39
四時) in Mani the Buddha of Light. There should be a first period (diyi shi 第一時) before the second
period. The relationship between these four periods and the Buddhist six periods or Manichaean seven
prayers daily should be studied in the future.
4.4.8. fanzhou 梵咒 Mantra

The mantra, recited, muttered or sung in a ritual as a general name for the verses, formulas or
sequence of words in prose, is believed to have religious, magical or spiritual efficiency. In Chinese
Buddhism, Sanskrit mantras were transcribed in Chinese characters. Usually the mantra was not
translated because the Sanskrit words themselves were thought to incorporate the essence of Buddhism.
There are many transcriptions in Mani the Buddha of Light. Besides names, terms and phrases
scattered through the manuscript, there are thirteen whole blocks of transcriptions (77 cc. = 936
characters) (Lin 2014, p. 491). While similar to transcriptions from Sanskrit in indigenous Buddhist
ritual and penance texts, they are in fact transcriptions from Middle Iranian according to what has
already been deciphered. There is more than one Chinese transcription for some Middle Iranian words
in the Xiapu documents, even in one hymn of a single manuscript. This phenomenon shows that
Middle Iranian prayer and confession texts were recited by foreign Manichaean elect such as master
Hulu (Uighur: ulug) fashi 呼祿法師 (great priest, active around middle of 9th century) in congregational
cults in South China and recorded in transcriptions by Chinese disciples who were not good at Middle
Iranian languages. Or foreign elect brought various Chinese transcriptions of mantra to South China.
These Chinese transcriptions of mantra were put into Mani the Buddha of Light without emendations
made by the elect who were good at both Middle Iranian and Chinese. More and more mistakes
were added in the procedure of copying such transcriptions again and again by transcribers who
were wholly unfamiliar with Middle Iranian and it becomes extremely difficult for modern scholars to
decipher the extant transcriptions.
4.4.9. (zhong)he (眾) 和 (Hearers) Joining in the Singing or Chanting

In Buddhist rituals, most verses (poetry) and proses were recited by priests. But the laity joined
in singing or chanting some simple but important verses. For example, “(We) wish that we with all
sentient beings will come back to the ocean of thusness”.63 (Ceremony of Dharma-body) “(We) wish that
we with all sentient beings will be born in paradise”.64 (Ceremony of Twelve [Buddhas of] Light)
In Mani the Buddha of Light, the hearers also join in singing simple verses. For example, they join in
singing again and again: “We wish that the deceased spirit would ride the buddhas’ majestic brilliance
and bear witness to the community of bodhisattvas!” (cc. 497, 500, 503, 505, 509)
Mani the Buddha of Light also has some rituals which are not formal stages of ritual.
4.4.10. jingtan 浄壇 Purification of the Altar and kaitan 開壇 Preparing the Altar (cc. 248–255, 403–419)
Chinese Manichaeans should called bēma as 齋壇 “altar” before Manichaeism spread from
Louyang to Mongolia around 762. So, in Turkish Manichean texts the equivalent of bēma appears
to be čaidan (Henning 1937, p. 9). This word may be derived from Chinese zhāitán 齋壇 (tùăi-d‘an)
(Müller 1910, p. 93; Asmussen 1965, pp. 226f.). In Sogdian texts, it appears to be c’yδ’n and j’yd’ny
which means “of the Bema” (Henning 1945, p. 155; Sims-Williams 1981, pp. 236–37). But we have no
evidence that tan 壇 “altar” still related to bēma in Mani the Buddha of Light.
63 願共諸眾生，同歸真如海。
64 願共諸眾生，往生安樂國。
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4.4.11. da zangxiang 大讃香 Great Praising Incense Offering (cc. 460–481)

There are also other incense offering praises in this collection (cc. 67–85, 445–459). The Manichaeans
attached importance to incense offering. The prominent poet and scholar-official Lu You informs
us about some details of the Religion of Light of Fujian in his memorial in 1162: “Since they burn
frankincense (ruxiang 乳香), frankincense has risen in price” (Lu 2011, v.9, p. 125; Chavannes and
Pelliot 1913, pp. 351–52).
Other rituals include: Jingkou 淨口 “Purification of Speech”, kanjing 看經 “reading the scriptures”,
and songfo 送佛 “farewell ritual for the Buddhas”.
Mani the Buddha of Light shares most of the ritual stages with Buddhist worship and repentance
rituals but its content is almost totally different from Buddhist one. Even within Manichaeism, some of
its content is also different from that of other Manichaean materials. Here we only take the pantheon
as example.
5. Comparison between the Pantheons of Mani the Buddha of Light and Other
Manichaean Materials
Mani the Buddha of Light not only adopted Buddhist worship and repentance rituals as its form
and also changed
Religions 2017, 8, x FORaPEER
lot of Manichaean contents. Its pantheon on the one side is a heritage of
REVIEW the
31 of 40
pantheon of Dunhuang version, on the other side is different from Dunhuang version. (see the Table 1)
two Chinese character(s)
(Sundermann 1979; Bryderof1985,
the names of same
pp. 63–123; Vangods
Lindtin1992;
Xiapu and
Ma Dunhuang versions are different
2013b).
but it is not hard to see the similarity between the two versions.
Table 1. Table of Simplified Manichaean Pantheon.
Table 1. Table of Simplified Manichaean Pantheon.
Iranian and other Language

Dunhuang Version Mani the Buddha of Light
Versions
Unsurpassed Buddha of Light
Unsurpassed King of Light
1. Father of Greatness (無上光明佛)
(無上光明王)
(Pth. pydr wzrgyfṭ) Unsurpassed Venerable of Light
Unsurpassed Venerable of Light
Zurwān (MP. by zrw’n) (無上明尊) (c. 125)
(無上明尊)
Sahuan 薩緩
1.1. the Four-faced Father of
The Four Entities of Calmness The Four Entities of Calmness
Greatness (ὁ τετραπρόσωπος
(四寂) (四寂)
πατ03AEρ τοῦ μεγέθους)
1.1.1. Divinity (Pth. bg’, MP. yzd) Purity (夷薩, 清淨) Purity (匐賀, 咦𠱽, 清淨)
1.1.2. Light (Pth./MP. rwšn,) Light (烏盧詵, 光明) Light (嚧詵, 光明)
1.1.3. Power (Pth. z’wr’, MP. zwr) Power (祚路, 大力) Power (嵯鶻囉,蘇路, 大力)
1.1.4. Wisdom (Pth. jyryft’, MP. whyh) Wisdom (于呬, 智慧) Wisdom (㖇哩咈哆, 和醯,智慧)
1.2.1–5. The Five Dwellings of the Five limbs (五體): nous (相),
Father of Greatness: nous, thought, thought (心), mind (念),
mind, intelligence and intelligence (思) and
understanding understanding (意)
(1) Twelve Aeons (Greek αἱ
Twelve Light-Kings (十二光王) Twelve Light-Kings (十二光王)
δυοκαίδεκα αἱῶναι)
A. The Aeons of the Aeons (Greek Various lands as fine dust
Lands as fine dust (微塵國土)
αἱ αἱῶναι αἱώνων) (微塵諸國土)
2.2. Mother of the Living (MP. mʾdr Good Mother Buddha (善母佛), Good Mother Buddha (善母佛),
ʿy zyndgʾn) Compassionate Mother (慈悲母) Compassionate Mother (慈母)
3.First Man (Pth. mrd hsyng), First
First Thought Buddha (先意佛), First Thought Buddha (先意佛),
Enthymesis (MP. hndyšyšn
First Thought (先意) First Thought (先意)
nxwysṯyn)
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Table 1. Cont.

Versions
4.1.1. the Five Light Gods (Pth. pnj five light buddhas (五明佛), Five Five Light Buddhas (五明佛),
rwšn) light-sons (五明子) Five light-sons (五明子)
4.1.2. Living Soul (Pth. gryw
Light-nature (明性) Light-nature (明性)
jywndg)
4.2.1. Ether (MP. pr’whr) Ether (氣) Ether (氣)
4.2.2. Wind (Pth./MP. w’d) Wind (風) Wind (風)
4.2.3. Light (Pth. rwšn) Light (明) Light (明)
4.2.4. Water (Pth./MP. ’b) Water (水) Water (水)
4.2.5. Fire (Pth./MP. ’dwr) Fire (火) Fire (火)
5. The god of the Answer (Pth.
Mahāsthāmaprāpta (勢至) Mahāsthāmaprāpta (勢至)
pdwʾxtg)
Enjoyer of the Lights Buddha Enjoyer of the Lights Buddha
6. Friend of Lights (Pth. fryhrwšn)
(樂明佛) (樂明佛)
7. Great Architect (MP. rʾz ʿy wzrg) Creator of forms Buddha (造相佛) Creator of forms Buddha (造相佛)
8. The Living Spirit Pure Wind Buddha (凈風佛), Pure Wind Buddha (凈風佛), Pure
(Pth. wʾd jywndg) Pure Wind (凈風) Wind (凈風)
9. Five sons of the Living Spirit Five valiant sons (五等驍健子)
the Envoy of Light who upholds
9.1. the Keeper of Splendor The Venerable Buddha Who
the world (持世明使), Lord who
(Sogd. xšyšpt βγw) Upholds the World (持世尊佛)
upholds the world (持世主)
9.2.1. King of Honor, King of Great King of the Ten Heavens (十
King of the Ten Heavens (十天王)
Heaven (Sogd. sm’nšyδ, 天大王), King of the Ten Heavens
King of Heaven (阿薩漫沙)
Pth./MP. *’sm’n š’h) (十天王)
9.2.2. Jade August Great Emperor
(玉皇大帝), Jade Emperor
Venerable Buddha (玉皇尊佛)
9.3. Adamant of Light, Victorious envoy who conquers
Verethragna (Sogd. wšγnyy βγyy) the demons (降魔勝使)
9.4. King of Glory, the Earth Kṣitigarbha Envoy of Light
Spenta Armaiti (Sogd. z’y spnd’rmt) (地藏明使)
Envoy of light who urges
9.5. Atlas (Sogd. pδf’ry βγyy)
enlightenment (催光明使)
10. The god of the Call (Pth. xrwštg) Avalokiteśvara (觀音) Avalokiteśvara (觀音)
11.1. The Third Messenger (Pth.
Third Man (三丈夫), Third Envoy
hrdyg fryštg), Narisah-yazd (MP. Narisah-yazd (那哩娑和夷𠱽)
of Light (三明使)
nryshyzd)
Sun-radiance Buddha (日光佛), Sun-radiance Buddha (日光佛),
11.2. Sun (Pth. myhr (yzd))
Sun-radiance (日光) Sun-radiance (日光)
The Twelve Hours (十二時),
12. The Twelve Virgins (Sogd. XII
Twelve Maidens of Transformation
βγpwryšt)
(十二化女)
Diamond Column of Glory (金剛相
13.1. The Column of Glory (Pth.
柱)
bʾmystwn) Diamond Column of Glory (金剛相
Perfect Man (具足丈夫)
The Perfect Man (Pth. mrd ʿspwryg) 柱)
The righteous Sraoša (蘇露沙羅夷,
The righteous Sraoša (MP. Vairocana (舍那佛, 盧舍那佛, 舍那)
窣路沙羅夷)
srwš’hr’y)
Vairocana (盧舍那)
13.2. Final Statue (Pth. ʿsṯwmynyzd)
D. The Sun and the Moon the Sun and Moon Buddhas of Light Sun and Moon Buddhas of Light
Luminaries (MP. rwšn rhy dw) (日月光明佛) (日月光佛, 日月光明佛)
14.1. Jesus the Splendor (Pth. yyšwʿ Jesus of Light (光明夷數), Jesus Jesus the Splendor (夷數精和),
zywʾ) Buddha (夷數佛) Jesus Buddha (夷數佛)
Religions 2018, 9, 212 32 of 39
Table 1. Cont.

Versions
14.2. Moon (Pth./MP. mʾẖ (yzd))
14.3. Jesus the Buddha of Harmony
(夷數和佛)
E. Jesus the Child New Jesus (新夷數)
Virgin of Light (謹你嚧詵)
15. Virgin of Light (Pth./MP. Lightning Buddha (電光佛),
Lightning Buddha (電光佛),
qnygrwšn) Lightning (電光)
Lightning (電光)
Sadwēs (Pth. sdwys) Lightning Royal Buddha
(電光王佛)
Wise Light Buddha (惠明佛), Great
16.1. The Light Nous (Parth. Great Mind (廣大心), Wise Light
Nous (廣大智), Good King of the
mnwhmyd rwšn) (惠明), the Light-Nous (who is) the
Mind (Shanxin wang 善心王)
Great Wahman (MP. whmn wzrg) Glory of the Teaching (惠明法相)
Great Wahman (護冺護瑟)
16.2. The Holy Spirit (Pth. w’d The Living and Chosen Spirit
jywndg ’wd wjydg) (活時雲𠹌鬱于而勒)
17. Just Judge (Pth. d’dbr r’štygr) Impartial King (平等王) Yama (閻羅)
(3.1) Five Buddhas (伍佛)
(3.2.1) Nārāyaṇa (那羅延佛), the
first great Tathagatas of good aeon
(賢劫一座大如來)
(3.2.2) Zoroaster (蘇路支佛), the
second great Tathagatas of good
aeon (賢劫二座大如來)
(3.2.3) Śākyamuni (釋迦文佛), the
third great Tathagatas of good
aeon (賢劫三座大如來)
(3.2.4) Jesus (夷數和佛), the fourth
great Tathagatas of good aeon (賢
劫四座大如來), Christ (末尸訶)
(3.2.5) Mani (摩尼光佛), Long Life
Nectar King (長生甘露王)
(4) George (移活吉思,吉思)
(5) Jacob (耶具孚)
(6.1) four heavenly kings (四天王)
(6.2.1–4) Raphael (嚧縛逸囉),
Michael (彌訶逸啰), Gabriel (業縛
囉逸囉), Səra’el (娑囉逸囉)
(7) Narses (能遏蘇思)
(8) Nastikus (能𠱽呴<蘇>思)
ItItisisno
more
doubt valuable
that thethat Mani the
pantheon Buddha
of Mani the of Light of
Buddha preserved quite athat
Light inherited fewof important
Dunhuangnames Chinese of
gods, prophets and saints which are not found in Dunhuang documents.
Manichaean documents. For example, twelve great gods in “A Gāthā, being a list for the ‘Collection ofFor example, the
transcriptions
Offerings’” of Zurwān,Twelve
of Hymnscroll, the Four Entities of Various
Light-Kings, Calmness, names
lands of dust,
as fine King Ether,
of Heaven,
Wind,Narisah-yazd,
Light, Water,
Jesus the Splendor, Virgin of Light, Great Wahman, Yama, Zoroaster,
Fire, Avalokiteśvara, Mahāsthāmaprāpta, The Venerable Buddha Who Upholds the World, St. George, fourKingheavenly
of the
kings (archangels), angels Narses and Nastikus and so forth. These terms
ten heavens, Sun and Moon Buddhas of Light and Jacob and so forth. Sometimes one or two Chinese all can be confirmed by
Middle Iranian
character(s) of thematerials
names ofandsame there
godsisinnoXiapu
doubt andforDunhuang
their authenticity. Wedifferent
versions are should notbut deny thehard
it is not fact
that the pantheon of Mani the Buddha
to see the similarity between the two versions. of Light inherited that of Dunhuang documents based on non-
Manichaean
It is moreliterature. In contrast,
valuable that Mani thewe should
Buddha judgepreserved
of Light the authenticity of non-Manichaean
quite a few important namesliterature
of gods,
based onand
prophets Mani the Buddha
saints which of
areLight and other
not found Xiapu documents.
in Dunhuang documents. For example, the transcriptions of
W. Sundermann
Zurwān, pointed
the Four Entities out: “Manichean
of Calmness, names of Kinghymns of and psalms,
Heaven, which are Jesus
Narisah-yazd, preserved in large
the Splendor,
numbers
Virgin in both
of Light, the Wahman,
Great Coptic and the Iranian
Yama, traditions,
Zoroaster, are four
St. George, mainly directed
heavenly towards
kings the deities
(archangels), and
angels
thus constitute a rich source for the understanding of the role of the gods in the religious practice of
the community. In general, one can conclude that those deities to whom complete hymns are
dedicated are also the principal ones, while gods of minor rank, receive, at the very most, a mere
mention in invocative lists” (Sundermann 2002).
Religions 2018, 9, 212 33 of 39
Narses and Nastikus and so forth. These terms all can be confirmed by Middle Iranian materials and
there is no doubt for their authenticity. We should not deny the fact that the pantheon of Mani the
Buddha of Light inherited that of Dunhuang documents based on non-Manichaean literature. In contrast,
we should judge the authenticity of non-Manichaean literature based on Mani the Buddha of Light and
other Xiapu documents.
W. Sundermann pointed out: “Manichean hymns and psalms, which are preserved in large
numbers in both the Coptic and the Iranian traditions, are mainly directed towards the deities and thus
constitute a rich source for the understanding of the role of the gods in the religious practice of the
community. In general, one can conclude that those deities to whom complete hymns are dedicated
are also the principal ones, while gods of minor rank, receive, at the very most, a mere mention in
invocative lists” (Sundermann 2002).
The compiler of Mani the Buddha of Light obviously knew the Hymnscroll and cited a lot of its
verses. He copied “A Gāthā, being a list for the ‘Collection of Offerings’” (cc. 380–387) but he changed
the status of the twelve gods in other places. Among the twelve great gods, the first one is the highest
god and other gods are arranged by three Evocations: First Evocation—Good Mother, First Thought
and Five Light Buddhas; Second Evocation—Enjoyer of the Lights, Creator of forms and Pure Wind;
and Third Evocation—Sun-radiance, Vairocana, Jesus, Lightning and Wise Light. The highest god is
still number one in the list of gods “invited with wholehearted reverence (一心奉請)” (cc. 159–163)
but the gods of First and Second Evocations faded. They, with Sun-radiance and Wise Light of Third
Evocation, are not in the list of gods “invited with wholehearted reverence”. No complete hymns
are dedicated to the Enjoyer of the Lights and the Creator of forms. On the other side, the status of
Vairocana, Jesus and Lightning of Third Evocation were obviously promoted. The status of Sun and
Moon Buddhas of Light, the Venerable Buddha Who Upholds the World and King of the Ten Heavens
which were not among the twelve great gods in the Hymnscroll were promoted too. They are all in the
list of gods “invited with wholehearted reverence” (cc. 159–198).
The most distinct change of the pantheon of Mani the Buddha of Light is that prophet Mani was
carried to the altar. The well-known triad in Manichaeism was composed of Jesus the Splendor, the
Virgin of Light and the Light Nous (Blois 2003, p. 11). Mani replaced the Light Nous and became one
member of the triad of the Religion of Light (Mani, Jesus and Lightning). At the same time, Nārāyan.a,
Zoroaster, Śākyamuni and Jesus were collectively called “Four Great Venerable Buddhas” in the list of
gods “invited with wholehearted reverence” (cc. 191–194).
Prophet Mani and four of his forerunners—Nārāyan.a, Zoroaster, Śākyamuni and Jesus were
collectively called five buddhas and occupy an important position in Mani the Buddha of Light (especially
in the second part).
6. The Vitality of Ritual

The extant manuscript of Mani the Buddha of Light was copied no earlier than the Qing Dynasty
(1644–1911) but it as a collection perhaps was compiled during the same period of the painting of the
Diagram of the Universe—the late Yuan to early Ming Dynasty, that is, late 14th to early 15th century.
Just as the Diagram of the Universe was copied Mani’s ārdhang with some modification, many pieces
of the original texts in Mani the Buddha of Light should have come into being from Later Tang to early
North Song Dynasties (840–1100). Because the original was copied repeatedly and each transcriber
might have added something to the text, we cannot deny its antiquity according to some content of
later times.
Some scholars believe that the original was compiled during the Qing Dynasty. It is almost
impossible, because the local priests already knew little about Manichaeism during the 17–20th
centuries. Mani the Buddha of Light and Dunhuang Manichaean Chinese texts share a lot in common
as well as being very different. Mani the Buddha of Light is not a copy of some Manichaean document
of the Tang Dynasty (618–907). Its complier used some Manichaean documents and at least two of
them (Hymnscroll and Compendium) are extant as Dunhuang documents, as materials and Buddhist
Religions 2018, 9, 212 34 of 39
worship and repentance rituals as a form to compile a new collection of rituals of the Religion of Light.
We doubt that the local priests still had such materials and such ability to do so during the 17–20th
centuries. It is almost impossible for the local priests to have inherited Manichaean Middle Iranian
verses and proses orally for about one thousand years and transcribed them into Chinese during the
17–20th centuries.
If we recognize the hypothesis that many pieces of the texts in Mani the Buddha of Light were
written about the 9th–11th centuries, why was it handed down generation after generation? The answer
is the strong vitality of the ritual. Most of the followers of the Religion of Light were illiterate people
but they could attend the rituals, look at and watch the paintings, listen to various ritual texts recited
by the priests and join in singing and chanting. Various rituals were held annually, monthly, weekly,
during some festivals, or even daily.
We have some historical records about the rituals of the Religion of Light. “Wenzhou Memorial”
in 1120 describes the followers of the Religion of Light:
Each year, in the first (lunar) month and on the day of mi (密 mi@t < Pth. myhr ‘Sunday’) in
ˆ
their calendar, they assemble together the Attendants (shizhe 侍者 = male elect), the Hearers
(tingzhe 聽者 = male auditors), the Paternal Aunts (gupo姑婆 = female elect), the Sisters who
donate monastic food (zhaijie 齋姐 = female auditors) and others who erect the sacred space
(Daochang 道場) and incite the common folk, both male and female. They assemble at night
and disperse at dawn. (Xu 2014, v.14, p. 8325)
Lu You described in his memorial:
There are even official-scholars and the sons of educated families among their ranks and
they will openly say, “Today I am attending the vegetarian feast of the Religion of Light
(Mingjiao zhai 明教齋)”. I have chided them by saying, “These are ‘demon [worshippers]’;
why should [someone of your standing] keep such company?” They replied: “This is not the
case. The ‘demon [worshippers]’ do not segregate men and women but the followers of the
Religion of Light do not permit men and women to come into contact with each other. If a
[male] follower of the Religion of Light is presented with food prepared by a woman, he will
not eat it”. I sometimes manage to procure the scriptures of the Religion of Light for perusal.
Their contents are boastful and have nothing of value, precisely what one would expect to
find in the works of common and vulgar people who practice magic and sorcery. (Lu 2011,
v.11, p. 481; Chavannes and Pelliot 1913, p. 343)
The scriptures of the Religion of Light possibly included ritual manuals, which were used in
the vegetarian feast. Congregational cults continued to be held and ritual manuals of the Religion of
Light were handed down generation after generation until the Ming and Qing dynasties (1368–1911).
So today we fortunately have the chance to do research on a copy of one of the collections of ancient
ritual manuals of the Religion of Light—Mani the Buddha of Light.
Mani the Buddha of Light is a ritual manual and the physical object of this research. We do not take
the Diagram of Universe as a physical object of the ritual. But from the very beginning Mani used both
scriptures and drawings to preach his doctrines. The Manichaeans of Tang Dynasty (618–907) knew
the seven great scriptures and the drawing of the two great principles (Chinese version of Ārdhang) of
Mani. “Wenzhou Memorial” mentions not only various scriptures but also several drawings, such as
The Sūtra (or Book) of Illustrations (Tu jing 圖經), The Portrait of the Buddha the Wonderful Water (Miaoshui
fo zhen 妙水佛幀), The Portrait of the Buddha the First Thought (Xianyi fo zhen 先意佛幀), The Portrait of the
Buddha Jesus (Yishu fo zhen 夷數佛幀), The Portrait of Good and Evil (Shan’e zhen 善惡幀), The Portrait of
the Prince Royal (Taizi zhen 太子幀) and The Portrait of the Four Heavenly Kings (Si tianwang zhen 四天王
幀). The followers of the Religion of Light might use both artistic and literary artefacts in their rituals.
The Diagram of Universe is to be identified as the South Chinese version of the Mani’s Picture Book or
Ārdhang. Future research may prove that the Diagram of Universe is also a physical object of the rituals
of the Religion of Light.
Religions 2018, 9, 212 35 of 39
Author Contributions: X.M.’s contributions are about Manichaeism and C.W.’s contributions are about Buddhism.
Funding: Ministry of Science and Technology Project Research Grants: “From the Dunhuang Manuscripts to the
Xiapu Documents: A study of the Connections between Manichaeism and Buddhism”, MOST 105-2410-H-130-045,
MOST 106-2410-H-130-045.
Acknowledgments: We are grateful to Yutaka Yoshida, Gábor Kósa and Joanna Wang for comments that helped
us to rethink some points. We are satisfied to simply cite Yoshida’s comments in this paper and will write another
article to introduce and discuss Yoshida’s research on Middle Iranian texts and words in Chinese transcription,
including these comments.
Conflicts of Interest: The authors declare no conflicts of interest.
Appendix A. By Y. Yoshida
A hymn called Tianwangzan “Praise of the Heavenly Lords” (l. 334–39) is to be identified with
a Middle Persian text found in M 19. It was published by E. Morano, “Manichaean Middle Iranian
incantation texts from Turfan”, in: D. Durkin-Meisterernst et al. (eds.), Turfan revisited: The first century
of research into the arts and cultures of the Silk Road. Berlin, 2003, pp. 221–27, in particular p. 222. The text
as edited by Morano’s reads as follows:
M 19
1 ’w frystg’n oo wyn(d)[’m ’w]
2 rwf’yl oo m(y)h’yl o wzr(g)
3 (g)br’yl
Religions sr’yl
2017,
Religions ’wd
8, x FOR (wy)[sp’n]
2017,PEER REVIEW
8, x FOR PEER REVIEW 36 of 40 36 of 40
4 frystg’n oo kwm’n ’rd’[w’n]
5 nywš’g’n h’m’g dyn
5 nywš’g’n qwny[nd]
h’m’g dyn qwny[nd]
5 nyws̆’g’n h’m’g dyn qwny[nd]
6 r’myš[n]
r’mys̆[n] ’wm’n xwd
6 r’myš[n] ’wm’n p’ynd
xwd(p)[d]
p’ynd (p)[d]
7 s̆’dyh. ’w j’yd’n (q)’mys̆[n]
7 š’dyḥ ’w j’yd’n’w
7 š’dyḥ (q)’myš[n]
j’yd’n (q)’myš[n]
(i)
(i) (i)
奧和弗裡悉徳健那
奧和弗裡悉徳健那
· âu γuâ 奧和 piuu@tlji
弗裡悉徳健那
siĕt t@k
ˑâu γuâ ˑâu γuâ pi̯ “ ət lji si̯ təkljig’i
“ĕut ət
pi̯ g’i̯ 5n nâ
si̯“ĕɐtntək
nâ g’i̯ɐn nâ
’w
’w frystg’n
frystg’n frystg’n
’w
ō
ō frēstagān
frēstagān
ō frēstagān
To the Angels.
To the Angels.
To the Angels.
(ii) (ii)
渾湛渾湛 <＊奥>嚧縛逸 <＊奥>嚧縛逸<＊奥>嚧縛逸彌訶逸彌訶逸彌訶逸罰悉勒去罰悉勒去罰悉勒去
γu@n tậm
γuən luoluo b’i
b’i̯wakwak t iw
i̯ĕb’i̯ ĕtak mjie mjie
xâ xâ t iĕt xâ b’i̯
i̯ĕmjie wɐtb’i
si̯w5t
ĕb’i̯ siĕt
t lək k’i̯l@k
wok’iwo
γuən tậm luo
“ “ i̯ ĕt “ i̯ ĕ t “ wɐt “ si̯ĕt lək“ k’i̯wo
wynd’mwynd’m
’w rwf’yl
’wrwf’ylrwf’yl myh’ylmyh’ylwzrg wzrg
myh’yl wzrg
wendāmwendām
wendām ō
ō ōrufaēlrufaēl
rufaēl mı̄haēlmīhaēl wuzurg
mīhaēl wuzurgwuzurg
We praise
We Rufael,
praiseMichael
Rufael, the
Michael Great
Greatthe Great
(iii) (iii)
㗼[縛]囉逸㗼[縛]囉逸娑囉逸娑囉逸
ngi̯ ɐp [b’i̯
ngi̯wak]
ɐp lâ i̯
[b’i̯
ngi5p [b’iwak] lâ iĕt wĕtak] sâi̯lâ
lâ ĕt i̯ĕt sâ lâ i̯iĕĕtt
“
gbr’yl “ “ sr’yl sr’yl “
gbr’yl gbr’yl
gabraēl
gabraēl gabraēl sraēl sraēl
sraēl
Gabriel
Gabriel Gabriel Sarael Sarael
Sarael
(iv) (iv)
(iv)
嗢特嗢特唯悉伴那唯悉伴那弗哩悉徳健那弗哩悉徳健那
嗢特唯悉伴那弗哩悉徳健那
ˑut d’ək ˑut d’ək i̯wi si̯ĕt b’uân
i̯wi si̯ĕnâ
t b’uânpi̯nâ
uət lji si̯
pi̯ĕut ət si̯ĕɐtntək
təkljig’i̯ nâ g’i̯ɐn nâ
‘ut d’@k iwi siĕt b’uân nâ piu@t lji siĕt t@k g’i5n nâ
’wd ’wd wysp’n
“ “ wysp’n frystg’n
“ frystg’n“ “
’wd wysp’n frystg’n
ud ud wispān wispān frēstagān frēstagān
ud wispān frēstagān
and all the
andAngels.
all the Angels.
and all the Angels.
(v) (v)
俱滿俱滿阿囉馱緩阿囉馱緩你喩沙健那你喩沙健那
ki̯u muân ˑâ lâ d’â γuân
ki̯u muân ńi i̭u ṣa g’i̯
ˑâ lâ d’â γuân ńiɐi̭nu nâ
ṣa g’i̯ɐn nâ
kwm’n kwm’n ’rd’w’n ’rd’w’n nywš’g’nnywš’g’n
kumān kumān ardāwānardāwān niyōšāgān niyōšāgān
May theyMay
givethey
us, Electi and
give us, Hearers,
Electi and Hearers,
Middle Iranian name of this god but we are sure
ather of Greatness. When he reviewed this paper,
onunciation as [sarwan] must be the transcription
verse is the Realm of Light (Figure 3). The central

ness and his assembly that2018,
Religions includes
9, 212 the Twelve 36 of 39
Furukawa 2015, Plates 11–13, pp. 120–21). Gulácsi
od represent the Mother of Life and Living Spirit
reatnesses are (1) the (v)
Father of Greatness himself;
Twelve Light Kings) 滿 (c. 641); (3) The Aeons of阿囉馱緩
the 你喩沙健那
s as fine dust) (c. 393);
kiu(4)muân
The Living Air; (5) ·the
â lâ d’â γuân ńi iu s.a g’i5n nâ
“ ˆ “
kwm’n ’rd’w’n nyws̆’g’n
kumān ardāwān niyōs̆āgān
May they give us, Electi and Hearers,
(vi)
大帝，住在第七天中，處在大殿，管於十天善惡之事。
於陰司地府，十面鑒於十天諸𢇝（=魔）背叛等事化。四訶降陣滿特囉彌詵
[統御東弗婆提，業縛囉逸天王管]南閻浮提，娑囉逸天
xâ kång muâ d̆iĕn kiu muân d’@k lâ mjie s.iεn
，搔擾天空地界諸聖，應時展大威神，折挫調伏，速令 “ “ ˆ
h’m’g dyn qwnynd r’mys̆n
阿薩漫沙 < Sogdian sm’n xšyδ, Yoshida Yutaka suggested
hāmāg dēn kunēnd rāmis̆n
o unattested Parthian form ’sm’n š’h. English translation
the whole Church, peace
(vii)
烏{思}滿那 {哩} 忽特波引特沙地
· uo si muân nâ xu@t d’@k puâ iĕn pi@u d’@k s.a d’i
“ ““
’wm’n xwd p’ynd pd s̆’dyh.
umān xwad pāyēnd pad s̆ādı̄h
and protect ourselves with joy
(viii)
阿和遮伊但
· â γuâ tśia · i d’ân
’w j’yd’n
ō j̆āydān
for ever.
Corruptions of the Chinese text:
(a) Loss of *奥 in verse (ii); (b) In verse (vi) 降 and 玄 (=麼) are misplaced. Possibly 降 is an error
for some such character as 去 , cf. 罰悉勒去 for wzrg; (c) In verse (vi) 滿 is an error for a character
like 難 (*nân) or 年 (*nien) influenced by滿 of verse (v); (d) In verse (vii) neither 思 nor哩 is wanted.
The reason for this miscopying is hard to see; (e) The last word of M19, q’mys̆n, is not wanted either.
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religions

1. Introduction of Xiapu Ritual Manual Mani the Buddha of Light

Religions 2018, 9, 212; doi:10.3390/rel9070212 www.mdpi.com/journal/religions

2. Introduction of the Diagram of the Universe in Japan

1. The uppermost part depicts the Realm of Light (49 figures).

7. The eight earths (ca. 70 figures).

1. The uppermost part depicts the Realm of Light (49 figures).

elect (i.e., monks).

the Taoist Jade Emperor

Religions 2017, 8, x FOR PEER REVIEW 8 of 40

After the priest Figure

[Inviting Jinni lushen 謹你嚧詵] (cc. 168–173)

[Inviting Moni 摩尼] (cc. 174–177)

[Inviting Sun and Moon Buddhas of Light] (cc. 178–181)

Religions 2017, 8, x FOR PEER REVIEW 10 of 40

[Inviting Sun and Moon Buddhas of Light] (cc. 178–181)

Religions 2017, 8, x FOR PEER REVIEW 11 of 40

[Inviting the Jade Emperor] (cc. 195–198)

嗟（嵯）哩 能河淡 渾淡摩和 夷数 訖（謹）你

代醯渾（潭）麻 阿呼特伽 稽囉縛居

陣那南 波[耶特] [羅]緩 步㖇

[Inviting Buddhas (North Heavenly King)] (cc. 256–264)

Penitential Mysterious Prayer (Chanhui xuanwen 懺悔玄文) (cc. 265–271)

Farewell Ritual for the Buddhas (songfo 送佛) (cc. 282–292)

3.2. [Rituals for Funeral (Jianwang ke 薦亡科)] (cc. 292–659)

3.2.1. Praise of the Descent (Xiasheng zan 下生讚) (cc. 292–312)

goandon to the hardships

3.2.6. [Purification of Speech] (cc. 388–394)

3.2.10. Venerating the Triratna (cc. 425–444)

FOR PEER REVIEW

46 第二蘇路支，救凈風性下波斯，開化鬱多習，· · · · · · 為有天神像，妖幻往波毘，放神光照盡崩隳。Ma 2016 “Tracing the

[Ascending the Precious Palace] (cc. 566–572)

[Ascending the Moon Palace] (cc. 578–582)

[Ascending the Sun Palace] (cc. 583–587)

[Ascending the Three Constancies] (cc. 590–592)

Religions 2017, 8, x FOR PEER REVIEW 25 of 40

[Ascending the Three Constancies] (cc. 590–592)

[Ascending Eternal Light] (cc. 588–589)

3.2.17. [Worshipping the Five Buddhas] (cc. 597–630)

3.2.18. [Praise toFigure 13. The Sun

4.2. Buddhist Worship and Repentance Ritual

4.2. Buddhist Worship and Repentance Ritual

4.3. Manichaeism under the Cloak of Buddhism

4.4.1. qingfo 請佛 Inviting Buddha(s)

4.4.2. zanfo 讚佛Praising Buddha(s)

4.4.3. lifo 禮佛 Worshipping Buddha(s)

4.4.5. san guiyi 三皈依 Venerating the Triratna

4.4.7. liushi jisong 六時偈頌 Six Periods of Gāthās

4.4.8. fanzhou 梵咒 Mantra

4.4.9. (zhong)he (眾) 和 (Hearers) Joining in the Singing or Chanting

4.4.11. da zangxiang 大讃香 Great Praising Incense Offering (cc. 460–481)

Iranian and other Language

Iranian and other Language

Iranian and other Language

6. The Vitality of Ritual

verse is the Realm of Light (Figure 3). The central

Furukawa, Shōichi. 2010. 新出マニ教絵画試論制作年代をめぐって ‘Shinshutsu Manikyō kaiga shiron—Seisaku

Religions 2018, 9, 212 38 of 39

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代醯渾（潭）麻阿呼特伽稽囉縛居

陣那南波[耶特] [羅]緩步㖇