282 charles d. orzech
Mijiao, Zhenyan, Yuqie (“Yoga”): Rectification of Names
Scholars in Japan, China, and the West commonly refer to the teach-
ings of the three Tang ācāryas as mikkyō, mijiao, or esoteric Buddhism.
None of these is without problems (Sharf 2002a; McBride 2004; Orzech
2006b). The teachers in question made distinctions both among their
teachings and the abilities of their disciples. The innermost teachings
were reserved for the very few, and those associated with the MVS
and the STTS were transmitted through progressively restricted ritu-
als of consecration. Any disciple progressing beyond the first abhiṣeka
(which was widely accessible and could even be performed en masse)
was instructed about the distinctiveness of this ritual program.^80 For
Vajrabodhi and Amoghavajra, the ultimate attainment was full conse-
cration into the teachings of the STTS. Amoghavajra’s valorizing of the
STTS is clearly articulated in his will (T. 2120.52:844a29–b2):
At present I have been offering abhiseka ̣ for more than thirty years.
Those who have entered the altar to receive the Dharma are many, but
only eight have been established in the Five Families [of the STTS], and
two have died—thus there are only six. Those who have attained it are
Hanguang of Jinko [Monastery], Hyech’o of Silla, Huiguo of Qinglong
[Monastery], Huilang of Chongfu [Monastery], Yuanzhao and Quezhao
of Baoshou [Monastery].He also states (T. 2120.52:840b1–5):
Of those [works I have] translated, the Yoga of the Summit of the Vajra
(Jin’gangding yuqie famen ) is the teaching for swiftly
becoming a buddha. Those who cultivate it will perforce suddenly tran-
scend (dunchao ) all limitations and reach the other shore.
As for the remaining classes of mantra and all the Buddha’s skillful
means—their disciples are legion. All these translations are canonical
scriptures of the Mahāyāna. I present [them] to the state for the pacifica-
tion of disasters, to keep the stars on their regular courses, and to insure
that the wind and^ rain are timely.The taxonomic logic of this statement is based on two broad catego-
ries: the “Yoga” of the STTS and “the Buddha’s skillful means.” The
“Yoga” also belongs to the category “mantra,” which has “classes,” but
it is distinct from other classes of mantra “and all skillful means.” The
other “classes of mantra” and “all the Buddha’s skillful means” are
Mahāyāna. This statement clearly distinguishes the differing genea-
(^80) See esp. the Commentary, T. 1796.39:613a–c, 617a, 674c–675a.