index 1149
introduction to Korea of by Myŏnghyo,
584–85
mantra of light and, 784
ritual text for, 32
spells from used to cure specific
maladies, 667
“Unfailing Lasso “T.1097, 213, 270,
270n.30
Uṣṇīṣa system and, 24
Amoghavajra, 351–59
ambiguous claims regarding esoteric
Buddhism and Mahāyāna, 11
conceptualization of an esoteric
Buddhist canon by, 306
Jin’gangding yuqie humo yiqui (T. 908),
139
list of scriptures ascribed to, 358–59
Mahāmāyūrīvidyārājñī-dhāraṇī sūtra
(T. 982), 188, 205
military and protective assistance
provided to the Tang Court by,
280–81, 351, 354–57, 404n.5
orthodox formulation of ghost feeding
in Yuqie jiyao jiu Anan tuoluoni
yankou guiyi jing and, 130
promotion of ritual dimensions of
Mahāvairocanā by, 516
role in and influence on the
development of Buddhism, 351–60
skill in means distinguished from the
“Yoga” of the STTS by, 282
translation of the Renwang jing by,
953
worthiness of conveyed to Vajrabodhi
in a dream, 319
Wuliangshou rulai guanxing gongyang
yigui by, T.930, 218, 281, 334, 930
zhenyan used as a term by, 80, 353
see also Three Ācāryas; Vajrabodhi;
Zhenyan Buddhism
Amoghavajra and Huiguo lineage of
esoteric Buddhism
and junmitsu, 664
Liu Benzun and, 330
Amoghavajra lineage of esoteric
Buddhism
factors supporting success of, 318–20
overview of problems related to study
of, 315–16
Anantamukha dhāraṇī family of texts
classification of, 32, 162
contemplation vs. inherent potency of
syllables within later translations of,
178–79
scholarly debate over esoteric content
of, 218
translation by Zhi Qian of, 178–79
Anguosi
as a center of Esoteric Buddhism, 173
collection of esoteric Buddhist works
at, 62, 172, 173
esoteric Buddhist sculpture from, 106,
108
karma mandala at, 957, 958f.11
See also temple complexes
Annen, Godai’in
biographical obscurity of, 768–69
Bodaishingishō commentaries on the
Putixin lun by, 748, 772–73
commentaries on the Jin’gangding jing
family of scriptures by, 748, 772
doctrinal classification of the “four
ones” (shiichi kyōhan) by, 771
Ennin and, 769
impact of scholarly traditions on
appreciation of, 749
introduced, 768–75
Jin’gangding jing (STTS) and Dari jing
(MVS) as distinct yet equivalent
according to, 772
Lotus Sūtra explained as “abbreviated
explanation” by, 773
overview of major works by, 769–70
Shingon esoterization of Tendai by, 768
Shingonshū kyōjigi by, 769–72
“shingon” used to refer to the totality of
Buddhist experience, 771
shinnyo (suchness) affirmed by, 771
Sho ajari shingon mikkyōbu, 168
study of Siddham by, 748
Ta i s h ō collection of works by, 750
womb of Great Compassion (Daiji
Taizō) called “Womb World”
(Taizōkai) by, 772
Yōsai’s commentary of works by, 829
Yu g i k y ō s h o commentaries on the Yu q i
jing, 773–75
the Yuqi jing and the unification of the
Womb and and Diamond realms,
773–74, 831
antinomian practices
associated with magic used in esoteric
Buddhism in China, 203
Buddhist ethical norms encouraged by
Zhunshi and, 522–23
Chronicle of the Buddhas and
Patriarchs (Fozu tong ji) and, 444–45
Foshuo zhoumei jing and, 369–70