index 1193
six celestial deities, 911, 938, 946,
947f.8, 967
statue mandala and the choreography
of Mikkyō, 936–81
Taishakuten paired with Bonten, 946,
954, 965–68, 974
See also abhiṣeka (guanding); altars
(tan); pantheons; ritual performance
Tōmitsu
Annen’s commentary on the Yuqi jing
and, 775
contemporary scholarship concerning,
1034
Kakuban, 768
Saisen and, 768, 818n.6, 822
Taimitsu and, 744–45, 761, 1034
see also Hirosawa lineage
Tōzanha Shugendō
in early modern Japan, 1018–23
kami dissocation from buddhas and,
1021–23
shugenja affliation with, 1018
shugenja and Buddhist clerics, 1019–20
traces of in Three Kingdoms period
(300–668), 575
Trailokyavijāya
described, 108
as emanation of Akṣobya, 108
as emanation of Vajrapāṇi, 108, 109f.9
invoked for ridding obstacles, 326
ritual texts on, 34
scriptures associated with, 108
texts by Amoghavajra, 358
in the Sonshō mandara, 921
translation of esoteric texts
dissemination of esoteric scriptures in
eighth-century Japan, 661–82
Empress Wu’s political ambitions and,
183, 268n.17, 269–71, 275, 289
the impact of, on Chinese Buddhism,
307–14
important esoteric and tantric
translations completed during the
Song, 442–43
overview of, 439–51
by Prajña (Boruo/Bolaruo) into
Chinese, 360, 362, 421
resistance to imperial sponsorship of
during the Song, 442–43
Song concern with non-esoteric text
projects, 422, 439–41
trikāya concepts
Amoghavajra’s doctrinal innvovations
and, 309–11
dharmakāya in the form of
Mahāvairocana/Vairocana as marker
of esoteric Buddhism in Japan, 14
dharmakāya in the form of
Mahāvairocana/Vairocana
explicated, 91, 505
hō mandara and, 766–67
Kūkai’s understanding of sokushin
jōbutsu and, 705
language as manifestation of
dharmakāya, 988
mandala place layout and, 723–24
sanrinshin three cakra bodies and, 977
three buddha bodies expressed by the
bhrūṃ seed-syllable of the Inchiji
Kinrin, 766
Tuoluoni ji jing, T. 901
arrival in China of, 165, 268
co-opted Hindu divinities appearing
within, 163n.23, 269
coordinated ritual use of the “three
secrets” within, 83–84, 264n.7,
268–69
dhāraṇī for prevention and treatment
of sickness and, 210
homa described in, 137
imperial metaphors associated with,
9, 23
Mārīcī iconography, 428–29
mentioned, 368
practices associated with the rise of
esoteric Buddhism and, 83–84,
264n.7, 268–69
relics described in, 150
retranslation of by Manyue, 328
ritual manuals among the Dunhuang
documents and, 332, 368
spell transmission in China reported
by Shūei, 268
Tempyō period popularity of, 663
zhenyan “true word” vs. zhou as term
used for mantra within, 80
See also Atikutạ
tuoluoni. See dhāraṇīs (tuoluoni)
ubasoku
meaning of, in the Japanese context,
665n.2
ubasoku Kōshinge, “endorsement
letters”, esoteric practice in the
Nara period evidenced within,
665–66, 778–79
Ucchuṣma family of scriptures
T.1227–1230