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Boldface Page Numbers Indicate a Major Treatment, While Italicized Numbers Indicate a Color Plate Or Figure INDEX Boldface page numbers indicate a major treatment, while italicized numbers indicate a color plate or figure. Abe family, 689–90 Yuqi jing abhisekạ and Annen’s Abe no Seimei, 690 commentaries, 774–75 Kūkai born into, 1033 Wuwei sanzan chanyao and, 298 Abé, Ryūichi, 88, 177, 280, 304, 354, 593, see also cakravartin kings; kanjō; 668, 693, 702, 704, 1031 praxis; The Tōji Lecture Hall abhisekạ bodhimaṇḍa ( guanding Abhisekạ sūtra (Bussetsu-kanjō-kyō), daochang, consecration arenas), in the Nara period, 666 according to Haiyun, 287 Acala abhisekạ (guanding) Amoghavajra’s ritual command of, 356 administration of via government Budong shizhe tuoluoni mimi fa, T.1202 infrastructure, 265–66, 330 (secret dhāraṇī methods of Acala), 349 Amoghavajra’s performance of at the importance of cult of in the Zhenyan imperial court, 281, 351, 356–57 tradition, 102 analogues to, in the ritual systems in summary of iconography of, 106–8, the Dhāraṇisaṃ graha sūtra, 23–24 107f.8 appropriation of ritual details into as Vairocana, 106 early practices of, 74–75 Vajrapāṇi and, 102, 106 bestowal of, on Koryŏ kings, 603 Acalanātha Vidyārāja (Fudō Myōō) Consecration Scripture (Guanding jing, cult of initiated by Enchin, 748 T.1331) and, 74, 221, 305 esoteric and tantric practice associated coordination of with triple refuge in with, 15, 134, 931, 1049 MVS, 85–86 the five great mantra kings and, 911 discrete uses of within Indian ritual gomadō dedicated to at Byōdōin, 917 programs, 71–72 images of, 943f.7, 973f.18, 974 as feature of esoteric Buddhism, 5, Kamakura period sculptures, 923 71 mandara paintings with images of, halls established by Kūkai, 951 918, 921 “iron stūpa” pilgrimage recapitulated Tendai priest Sōō and, 916–18 during, 152, 316 The Tōji Lecture Hall and, 938, 943f.7, limited propagation of “Yoga” tradition 968–74 between 906 and 960, 273, 421 yamabushi emulation of, 1018 meaning of, reflected in various Zen temple chanting of rituals for translations of, 72 Fudō Myōō, 931 mentioned, 5, 373, 784 ācāryas mikkyō ritual halls used for, 950–55, acali religion of the Bai and, 381–82, 981 392 military power and, 265 Annen’s Sho ajari shingon mikkyōbu, non-regnal cleansing or apotropaic 168 associations of, 73–74 ar tsho bande and, 452n.4 overview of, 71–75 Buddhism under the Jin and, 486–87 rites associated with the Benevolent denbō(ajari) kanjō in the fourfold Kings Sūtra and, 961 ritual system, 1027 rites involving sexuality, 75 example of Xinglin, 173 Taimitsu gōrgyō abhisekạ with two Kriyāsaṃ graha as ritual manual for, mandalas, 759–60 1051–52 1148 index role of, combined with tantric ritual Tiantai and, 296 pragmatics by Amoghavajra, 353–54 Unsŭ tan as modified suryuk ritual in Shingon clerical rank of ajari, 1013–14 the Sŏn tradition, 641–42 use of as an appellation in eighth to Usṇ ̣īsāvijayā-dhāraṇ ̣ī sūtra mandala ninth century China, 380–81 construction, 371–73 see also ThreeĀcāryas Vedic, 1049–50 Acuoyue Guanyin, 388–89, 488–90, Yoga and, 424 489f.1, 491–92n.12, 496 Zokuzōkyō texts referencing practices ajari. See ācārya related to, 167 ajikan (letter ’A’ visualization) see also The Tōji Lecture Hall Diamond World Mandala and, 888, Amaterasu 890pl.9 as Dainichi’s essence, 839, 840, 861 Jōgon’s theory of the original incorporated into Shingon pantheon, 17 non-arising letter A, 989–90 kami of Miwa and, 855, 861 Korean Chosŏn period practices of, Amitābha (Amida) 644–47 dhyāni buddhas and, 279, 406, 507, 628 Kūkai’s introduction of, 15, 888–89 Kumano Mandara and, 922 Shingon tradition and, 1025–26 mentioned, 192, 219, 779 Sŏn wordless kongan practice and, as myōkanzatchi, 889 644–46 ritual texts dedicated to, 31, 43, 358, 371 uniquely Buddhist character of, 15 sculpture of, at Ganjōjuin, 923 Akāsagārbhạ spell/repetition of, 43, 190n.35, 295–96, Esoteric Buddhist pantheon 482, 863, 873–74, 925–26n.4 incorporation of, 102–4 as tantric divinity, 24, 467 the “questioning ritual” (gumonji-hō) as Yamāntaka, 110 and, 907–8 Amitābha’s Pure Land Aksobya,̣ 92 and human hair embroideries, 881, mentioned, 218, 279, 406 884–86, 889 ritual for memory retention gumonij-hō nenbutsu and, 784–85, 821, 866–68, and, 907–8 884–86, 888, 891, 1047 ritual texts for, 31 Nyoirin Kannon and, 893 tantric form of, 24 replicated at Byōdōin, 917 Vimalakīrtinirdeśa sūtra and, 92 Shingon, jōbutsu doctrine and, 822–23 alāyavijñāna, acceptence of by most East Taima Mandara and, 876–77, 922 Asian Buddhist schools, 14, 786 the mantra of light as providing access altars to, 784–85, 863–65 as feature of esoteric Buddhist material See also Pure Land Tradition culture, 16 Amoghapāśa Choson,̌ 637–38 Amoghapāśa Avalokiteśvara statue at Dunhuang ritual diagrams of, 371–74 Hokkedō, 908 homa and, 137 among early Tang cave paintings, 367 household, 884 Amoghapāśakalparāja Indian Mahāyāna, 157–58 Acala as Vajrapāṇi within, 106 mandalas and, 75, 81–82, 371, 372f.1, translation by Bodhiruci of (T. 1092), 961 80, 205 Nara, 946, 964–67 uses of zhenyan and zhou for mantra round (endan), 668 within, 80 shuilu ritual and, 609n Amoghapāśa literature spirit-mediums and, 251 Amoghapāśavikriṇitamantra sūtra and Taishō edition texts referencing altar the mantra of light, 784 practices, 167 Bodhiruci and, 271–72 Tang Dynasty imperially sponsored child mediums referenced within construction of, 265,271,274 Bukong juansuo tuoluoni zizaiwang 287–88, 330 zhou jing, T. 1097, 213, 252.
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