index 1165
Guangda baolouge shan zhu bimi tuoluoni
jing. See Mahāmaṇivipulavimāna
T. 1006
Guanshiyin Ruyi lun. See Cintāmaṇicakra
Avalokiteśvara
Guanyin
esoteric vs. exoteric forms of, 526–27
esoteric vs. tantric devotional practices
associated with, 527–28
Heart Sūtra and, 525
Lotus Sūtra and, 525
Śūraṅgama sūtra and, 525
guardians
local deities peculiar to tantrism and,
837–38
The Tōji Lecture Hall set of four
guardian kings, 938, 947f.8
visual and conceptual analogs with
botanical elements and, 731
Guhyasamāja tantra
mentioned, 11
translated into Chinese by Dānapāla,
437
gumonji-hō “questioning ritual”
Ākāśagarbha and, 669, 907–8
introduced by Dōji, 661, 668–69,
817–18n.5
Kakuban and, 817, 819
Kokūzō-bosatsu-nōma-shogan-
saishōshin-darani-gumonjihō, T.
1145, 669
Kokūzō-bosatsu-shomon-shichibutsu-
darani-kyō, T. 1333, 662
Gupta-Vakātaka economic collapse, 19̣
Hachiman
Saichō’s worship of, 857
Tsurugaoka Hachiman Shrine-Temple,
834
Haedong kosŭn chŏn (Histories of Famous
Monks in Korea), 576–77
hair
as instrument for bridging human/
sacred divide, 876–92, 877–81,
879pl.6, 880pl.7, 891
clouds of transformation bodies
emitting from Rocana’s, 904
See also art, embroidery
Haiyun
introduced, 324–25
Liangbu dafa xiangcheng shizi fufa ji,
T.2081 recorded by, 41, 293, 320,
330n.72, 585–86
mandala traditions in the Jingzhu
Temple lineage recorded by, 41, 48,
291
ritual arenas erected in Chang’an
according to, 287, 287n.3, 330
Hanyue, Fazang
promotion of Yu q u i y a n k o u by,
566–67
Xiuxi yuqie jiyao shishi tanyi by,
563–64
Hārītī, Mother of Demon Children
literature associated with (T.1260–1262),
119
transformation of into Buddhist
protector, 212
healing, and esoteric Buddhism, 208–15
Heart Sūtra. See Prajñāpāramitā-hṛdaya
Henjō, Annen and, 769
Hevajra tantra, translated into Chinese by
Dharmapāla, 437
Hexi Canon
relationship to Jisha and Puning
editions, 471
tantric materials as focus of content
of, 470
Hieizan
Buddhist and Shintō shrines in
complexes at, 13
deities worshiped in vicinity of
pre-Saichō’s arrival, 857
Ennin’s role in establishing kami
worship at, 858–59
kami sites and, 854–56
Miwa worshiped as the kami at, 839,
855–56, 858–59
pilgrimage site use, as indicative of
esotericism, 1036–37
precept standards at, 790
ritual training programs of, 1028
Saichō’s role in establishing kami
worship at, 859–61
sūtra chanting in front of local deities
at, 858
tantric/esoteric distinctions of
institutions and, 13
himitsu (secret), Annen’s
reformulation of the meaning
of, 772
Hirosawa lineage
Kakuban and, 817
and Ono lineages compared, 747, 816,
896n.10, 987n.7, 988n.16
Prince Shukaku and, 799