index 1167
STTS transmission and, 317, 317n.17,
319-20, 319n.21, 323
Tendai lineages traced to, 321, 327
transmission of teachings to Kūkai,
311, 315–316n.5, 322, 697–99, 705,
714, 720, 737–38, 892, 1033
Va j r a y ā n a used as a term by students
of, 284–85
Zhenyan Buddhism and, 394, 588–89
hungry ghost feeding
Buddhist-Daoist blending in practices
of, 312, 562n.7
kanro mon (ambrosia gate) ghost
feeding rituals, 927, 931–33
Menzan Zuihō’s revisions of the
ambrosia gate ritual, 932–33
Mijiao sanshi yi (Secret Teaching’s
Ritual for Bestowing Food), 64
Qianyuan si qiqing wen and, 332–33
Sanshi fa (Method for Bestowing
Food) and, 61, 332
Shijiamouni rulai bachu kunao xian da
shenbian feikong da bo fa, 47
Shishi zhou yuanwen (Text for Prayers
while Bestowing Food with Spells),
61
Shi zhu egui yinshi ji shui fa (T. 1315),
332, 521–24, 931n.12, 933
Song Tiantai ghost-feeding rituals,
520–24
“three mysteries” and, 565–66
Ullambana (“Ambrosia gate” ritual)
and, 130, 931
Vedic India, across East Asia, to
Buddhist Japan continuities and,
566, 1045, 1048
Xiushe yuqie jiayao shishi tan yi by
Zhuhong, 49
Yuqie jiyao jiu Anan tuoluoni yankou
guiyi jing and orthodox formulation
of, 49, 130, 523n.5
Yu q i e y a n k o u during the Ming and
Qing, 561–67
See also Pretamukhāgnijvālayaśarakāra
dhāraṇī literature
hungry ghosts
detailed in womb World Mandala,
883pl.8
hair symbolism and, 883–84, 883pl.8
similar beings in various traditions
and, 211
Hwaŏm
acceptance by the Sŏn School, 598
Chinŏn Chip (Collection of Mantras)
and, 643
esoteric Buddhism in mid-eighth
century Korea and, 593, 595
Korean schools of Buddhism and, ,
597–98, 618, 618n.5
Hyech’o (alt. Huichao)
attainments of, recognized by
Amoghavajra, 282
Khara Khota archive inclusion of
works by, 473
Shiyi shenzhou xin jing yishu
commentary on the Ekādaśamukha
by, 40, 170, 297n.22
Zhenyan Buddhism in Korea and,
588–89
Hyeil and the Zhenyan tradition in
Korea, 588
Hyeso
esoteric Buddhist practices transmitted
to, by Chan master Yunxiu
Shenjian, 302
pŏmp’ae (ritualized chanting in
Sanskrit) introduced by, 589
Hyet’ŏng
dhāraṇī used for curing by, 577n.6
esoteric Buddhism in Korea and,
577–78
Hyujŏng, Chŏnghŏ alt. Great Master
Sŏsan (1520–1604)
mantras used in his Sŏnga kugam,
640–41
Sŏlsŏn ŭi of, 641–42
Sŏn, Esoteric Buddhist and Pure Land
practices respected by, 639–40
icchantikas (Jpn. issendai)
Hossō school categories and, 786, 788
Jōkei’s position regarding, 788
ichiji kinrin ritual, Tendai and, 860–61
iconography
assimilated Hindu gods and other
spirits, 114–27
astral divinities, 127–29, 234–35
at Baodingshan, 422
at Beishan (Dazu), 422, 428–30, 432,
438
Benevolent Kings (Renwang jing)
imagery, 906–8, 907f.1, 910–15, 910f.2
dharmakāya in the form of Vairocana
and Esoteric Buddhist concepts in
the art from the Liao, 505
dharmakāya in the form of Vairocana
as marker of esoteric Buddhism in
Japan, 14
early representations of funnu
(wrathful) deities, 670