662 clemente beghi
(Sapta-buddhika sūtra, Kokūzō-bosatsu-shomon-shichibutsu-darani-kyō
T. 1333) (Hamada 1986, 483, Kushida
1964, 11–13).
Nonetheless, it is not until the Tempyō period ( 729–749) that
we see a real growth in the circulation of esoteric texts, mainly due to
the intensification of relations with China and increased state spon-
sorship of Buddhism under Shōmu (701–756, r. 724–749). In
735 the Hossō monk Gembō (d. 746) returned from a very suc-
cessful trip to the continent, where he had studied extensively with
various masters. His knowledge and skills did not pass unrecognized
in China, and he was given the purple robes by Emperor Xuanzong
(685–762). It is thought that among the gifts he received was a
copy of the entire Chinese canon of the day, more than five thousand
volumes, although it is unclear if he actually received all the texts or
managed to bring them back to Japan.
One year later, in 736, another important monk arrived in Japan,
Daoxuan (702–760), bringing with him many more recently
translated esoteric scriptures. Accompanying Daoxuan was the only
Indian to have ever reached Japan in pre-modern times, Bodhisena
(Bodaisenna , Baramon Sōjō , 704–760), who
had lived at Wutaishan and who is known for his impor-
tant role in the ceremony of opening the eyes of the great Buddha
of Nara. Included in the texts brought by Daoxuan we find the
sūtras that form the base of Shingon and Tendai esoteric teach-
ings, such as the Diamond Tip Sūtra (Vajraśekhara sūtra, Kongōchō-
kyō ), in the earlier version by Vajrabodhi, translated just
fourteen years previously; the Sūtra of the Manifest Enlightenment
of the Grand Resplendent One, His Transformations and Empower-
ing Presence (Mahāvairocanābhisambodhi-vikurvitādhiṣthāna-vaipulya-̣
sūtra, Daibirushana-jōbutsu-shinpen-kaji-kyō
); and the Sūtra of Wondrous Attainments (Susiddhikara-
mahātantra-sādhanopāyika-patala, Sōshitsujikara-kyō ),
translated in 724 and 723 by Śubhākarasiṃha (Hamada 1986, 484;
Kushida 1964, 13–15).
Among others who are known for having imported esoteric texts
are the Korean Simsang (d. 742), credited with the introduction
of the Kegon (Huayan) teachings into Japan; the Chinese Jian-
zhen (Ganjin, 688–763) founder of the Japanese Vinaya school
(Risshū ); and, somewhat later but still before the return of Saichō
and Kūkai, Kaimei (second half of the eighth century), the Hossō