TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)prognostication, and in general the supernormal powers of monks such as Fo T'u-
teng. The T'ang ruling family united the two cultures and provided precisely the right
climate for Chen-yen, which likewise united the pursuit of enlightenment and the
transformative activity in the world. For the split between Northern and Southern
Buddhism, see Ch'en, Buddhism in China, pp. 121-212. For the wonder worker Fo
T'u-teng, see Arthur Wright. "Fo-T'u-Teng: A Biography," Harvard Journal of'
Asiatic Studies II ( 1948): 321-71.
23 A partial list of Amoghavajra's circle includes emperors: Hsiian-tsung, Su-tsung, Tai-
tsung; imperial family: Tu-ku Kuei-fei (queen), Prince of Han (son of previous
queen), Princess Hua-yang (queen's daughter, Amoghavajra's adopted daughter);
government officials; Liu Chu-lin (governor general of Ling-nan-tao; Chou [n. 9
above], pp. 288-89, n. 22), Ko-shu Han (military governor general, Chou, p. 294, n.
46, CTS 104, 10a-14b), Li Yiian-tsung (commissioner of religious affairs), Li Fu-kuo
(Chou, p. 295, CTS 184.7a-9b), Wang Chin (prime minister, Chou, p. 296, n. 61, CTS
118.10), Li Hsien-ch'eng (eunuch), Liu Hsien-ho (eunuch), Yen Ying (censor
general), Yii Ch'ao-en (eunuch, commander of the imperial army), Yiian Tsai (prime
minister, Chou, p. 330, app. S, CTS 118. la-6b); monks: Fei-hsi, Vajrabodhi, Han-
kuang (T. 50.879c), Hui-pien, Li-yen (Kuchean monk), Ch'ien-chen (Chou, p. 298, n.
67, T. 50.736b--737a), Hui-lang (Chou, p. 301, n. 85), Yiian-chiao, Hui-chao, Hui-
kuo, Chueh-ch'ao, Liangpen, Tzu-lin, Li-yen, Hui-lin; lay disciples: Chao Ch'ien (lit-
erary councillor to the emperor (Chou, p. 300, n. 79); Taoists: Lo Kung-yiian; literati:
Hsu Hao (calligrapher).
24 Omura (n. 2 above), 5:835-99, for Japanese pilgrims and the T'ang/Sung transmis-
sion. There is a brief notice ofTendai pilgrims to Chinese masters in later times in Ui
Hakuju, "A Study of Japanese Tendai Buddhism," Philosophical Studies of Japan I
(1959): 33-74.
25 Yet when this happened is unclear. Tsan-ning, writing during the Sung, says everyone
knows the lineage; see Chou (n. 9 above), p. 306.
26 Ch'en, p. 337, ends his account of the school thus. He is citing Chou, p. 284. Ch'en
has modified Chou's translation slightly; I have restored its original phrasing.
27 Some Buddhist scholars are the worst in this regard. See, e.g., Edward Conze's Bud-
dhist Thought in India (Ann Arbor: University of Michigan Press, 1967), pp. 270-74.
28 David L. Snellgrove, Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan
Successors, 2 vols. (Boston: Shambala, 1987), 1:160; also seep. 238 on siddhis. Also
excellent is Stephan Beyer's The Cult of Tiirii: Magic and Ritual in Tibet (Berkeley:
University of California Press, 1973), and the work of Giuseppe Tucci, especially his
"The Religious Ideas: The Vajrayiina," in Virginia Vacca, trans., Tibetan Painted
Scrolls, 2 vols. (Rome: Libreria Delio Stato, 1949), 1:209-49.
29 Snellgrove, Indo-Tibetan Buddhism, I :235-36.
30 T. 2120:52.840bl-12.
31 See Michel Strickmann, "Homa in East Asia," in Agni, ed. Fritz Staal, 2 vols. (Berke-
ley and Los Angeles: University of California Press, 1982), 2:418-55.
32 T. 848 and 865, respectively. The best source on the Sarvatathiigatatattva-sangraha
(T. 865 and 866) is David L. Snellgrove's introduction to Sarva-Tathiigata-Tattva-
Sangraha (n. 5 above). One should note that Shingon references to the STTS are
usually references to Amoghavajra's text (865), though references to Vajrabodhi's
text (866) and a host of commentaries is not uncommon. The "translations" of the
STTS by Amoghavajra and Vajrabodhi are really more like notes on the text. The first
complete translation of the SITS was by Shih-hu in I 002. The STTS is perhaps more
accurately described for East Asian Vajrayiina as a "cycle." See Iyanaga (n. 5 above).
For the Mahiivairocana Siitra, see Tajima, Etude (n. 2 above). A major branch of the
Chen-yen school developed with the rise in importance of the Susiddhikara (T. 893: