Glossary

General | Rituals, Arts and Techniques | Mantras

General

Dairoku-Ten Maou 「第六天魔王」(だいろくてんまおう): Meaning literally 'The Demon-Lord of Sixth Heaven', this was indeed the self-proclaimed title of the historical Oda Nobunaga. Reputedly, Nobunaga received a message from Takeda Shingen signed 'Tendai Zasu-Shamon Shingen'. Not to be outdone, he signed his reply as 'Dairoku-Ten Maou Nobunaga'. Just where does that come from ? Buddhism, naturally. 'The Sixth Heaven' is the 'Takejizai-Ten'(Heaven of Free Enjoyment of Transformations by Others) is the sixth heaven of the Ten-Kai (Heavenly World), one of the Six Worlds of Karmic Wheel. It is also the last heaven of Yokkai (Realm of Desires). The Six Worlds are also divided into three Realms. Yokkai (Realm of Desires) consists of five lower Worlds and the first six Heavens of the Ten-Kai. Shiki-Kai (Realm of Form) are the middle eighteen Heavens of the Ten-Kai where one is free of wordly desires but still possess form. Mushiki-Kai (Formless Realm) are the last four Heavens of Ten-Kai, where there is no longer form, but merely thought/contemplation. 'Beyond' lies Kongou-Shinkai, the adamantine world of the Buddhas, eternal, immutable and free from the chains of the reincarnation. But back to the Takejizai-Ten, the Sixth Heaven, the last Heaven of the Realm of Desires. It is populated by 'tenma' (heavenly demons) who tempt those on the path of enlightenment with various magically created pleasures ('transformations'). And the lord of the tenma, the ruler of this Heaven (sometimes known as 'Mara the Tempter'), who rules supreme over all the desires and pleasures, is the 'Dairoku-Ten Maou' - the Demon-Lord of the Sixth Heaven.
Hiragumo「平蜘蛛」(ひらぐも): [5-2], pp. 62. A historical teapot belonging to Matsunaga Hisahide (松永久秀), who was a renowned collector of tea ceremony sets, weapons et al. It was coveted by Oda Nobunaga, and when Hisahide revolted against him and was defeated, he sent word that he would pardon Hisahide if Hiragumo were given to him in exchange. Instead of accepting Nobunaga's offer, Hisahide committed suicide by filling the teapot with explosives and blowing himself up. It is said that Hiragumo later became a tsukumogami youkai, noted for haunting the environs of Shigisan: it visits houses at night in spider-like form, in order to drink standing water and to consume smaller youkai.
Jibaku-rei 「地縛霊」(じばくれい): Onryou which died with very strong emotional ties to the place of their death - and also the onryou object of whose hatred (a person or a thing) is no longer in this world - become boundto the place where they died. Normally, they are unable to stray very far from it.
Kanshousha 「喚生者」(かんしょうしゃ): The other way for someone who died to escape the loss of memories and personality that usually precedes reincarnation is to consciously and cold-bloodedly resist the purification (浄化) which melts down the soul. Afterwards, one possesses (憑依) a body of living being (usually a newly born child), stealing it from its rightful owner. Then one can live in this world again - reborn, but not reincarnated, and still in full possession of all one's memories. This process is called 'kanshou' and those who undergo it - which includes most of the Sengoku-jidai warlords still around - are called 'kanshousha'.
Kekkai 「結界」(けっかい): A protective circle. A spiritual barrier. In general, a supernatural barrier put up around something - either to keep bad things out or sometimes to keep worse things in. A protective pentagram in which in Western ceremonial magic a mage would stand when summoning a demon is an example of a 'kekkai'.
Mikkyou 「密教」(みっきょう): Esoteric buddhism. A particular branch/sect of buddhism, as imported into Japan from China and developed there since. More importantly, the source of most of the 'weird words' in these novels.
Onryou 「怨霊」(おんりょう): Onryou are the vengeful spirits of the dead. Those who died in hatred and anger so intense that they reject the purification and subsequent rebirth can become bodiless spirits who wander the land lost in their hatred and their sorrows. It is self proclaimed mission of Meikai Uesugi army to excorcise onryou, as their presence is continuous hindrance on the way to Japan becoming peaceful, prosperous land.
Onshou 「怨将」(おんしおう): 'Onshou' is a particular kind of onryou, specifically the ones which are the spirits of Sengoku-jidai shoguns, who are still continuing to fight on the astral plane.
Shugo-rei 「守護霊」(しゅごれい): Guardian spirits. Sometimes, with a passage of time the hatred that supports onryou weakens and dissipates. When that happens they either go on to the next life (成仏) at last - or, if the attachment to this world still runs too strong, they become shugo-rei, benevolent spirits who guard some monument, shrine or some other focus for their emotions that anchors them to this world.
Shukutai 「宿体」(しゅくたい): The specific term used for a host body that 'kanshousha' chooses to possess and steal, in order to be reborn through a 'kanshou'. The soul of the original owner is at worst destroyed, at best becomes a lost spirit. Normally, 'shukutai' is chosen to be an infant child, so as to minimise the damage done by the process. Afterwards, some years must pass before 'kanshousha' can be active again, as the child has to grow up and mature. However, some 'kanshousha' are nowhere that scrupulous - or patient...
Tsukumogami 「付喪神」(つくもがみ): A discarded household object that acquires a soul of its own after 100 years and becomes youkai, as described in the Tsukumogami Scroll (付喪神絵巻 or 付喪神記, quoting an unnamed onmyoudo text). To prevent this from occurring, instead of being thrown away, items such as paintbrushes and dolls are "cremated" (供養) during a memorial service, where they are thanked, in effect, for their long service to their owners. The name probably derives from tsukumo (九十九髪 - 99 years old), which comes from tsukumomo (次百). In [5], Hiragumo (平蜘蛛) is a tsukumogami.
Yorimashi 「憑坐」(よりまし): 'Yorimashi' is a specific term used for a body that a spirit like onryou chooses to possess. Usually some sort of medium is preferable, someone who possesses spiritual powers, dormant or active. The more powerful the onryou, the more powerful medium is wanted.
Yasha-shuu 「夜叉衆」(やしゃしゅう): The name for the group of five powerful 'kanshousha' of the Meikai Uesugi Army: Uesugi Kagetora, Naoe Nobutsuna, Kachizaki Haruie, Yasuda Nagahide and Irobe Katsunaga. At the orders of Lord Uesugi Kenshin they stood at the head of the Meikai Uesugi Army and led the onryou hunt.

Rituals, Arts and Techniques

Anji-reidou 「暗示霊道」(あんじれいどう): 'Anji-reidou' is a specific kind of 'reidou-hou', as used by Ranmaru in [2]. 'Anji' means 'suggestion' and 'anji-reidou' involves a use of some kind of hypnosis powers to reshape the minds of the spirits of the spirits involved. Ranmaru used it to awaken the dormant hatred within the village elder spirits, turning them from benevolent 'shugo-rei' back to malicious onryou.
Bishamon-tou 「毘沙門刀」(びしゃもんとう): Kagetora has an abbility to summon manifestation of Bishamon-Ten (see 'rairin-hou' above) and then have it to take a form of a sword. The resulting spirit-blade is imbued with divine essence and is immensely powerful in its own right, as well as acting a foci for Kagetora channeling his powers, usually into a 'choubuku'.
Choubuku 「調伏」(ちょうぶく): An art that was granted to Kagetora and the other four members of Yasha-shuu (Naoe, Nagahide, Haruie, Irobe) by Lord Uesugi Kenshin the Wargod. It is a form of excorcism which allows to send the onryou, against its will, into the purifying flames of the reincarnation. The caster binds the onryou and then invokes Bishamon-Ten (who was the guardian god of Uesugi clan), asking him to grant them the power to exorcise the restless spirit.
Dakiniten-pou 「茶吉尼天法」(だきにてんぽう): One of the most powerful curse-arts, 'dakiniten-pou' invokes a buddhist deity Dakini-Ten to give its caster the power s/he seeks. Dakini-Ten was originally an Ancient Indian goddess Daakinii, one of the handmaidens of dark goddess Kali. She was always asociated with foxes - and so after arriving to Japan via China, the worship of Dakini-Ten, got fused with existing fox-spirit (妖狐・狐蠱) worship. Use of 'Dakiniten-pou' is based on summonning and commanding 'koko' (狐蠱), the fox spirits who are said to possess strong powers over the minds of the humans. The sheer potency of 'dakiniten-pou' always made it a feared practice. Throughout the history, those in power would try to outlaw it as a black art, so as to ensure it remains exclusively in their own use. Indeed, Touji sect of Shingon buddhism has adopted 'dakiniten-pou' as a secret art which safeguards the well-being of the royal dynasty. In 'Mirage', Mogami Yoshiyasu ([3],[4]) is a 'dakiniten-pou' user, we see him command 'koko' in battle as well as use their power to raise and operate 'jike-kekkai' over Sendai.
Gebaku 「外縛」 (げばく): This refers to binding the onryou, paralysing it, before you perform 'choubuku' on it. Naoe and Takaya do it by always chanting 'BAI' before they start on 'choubuku' proper. Usually this is acompanied by 'gebaku-in' (外縛印) - a binding mudra (those intricate hand signs you see mikkyou practicioners do when chanting darani) often used in chants intended to paralyse an opponent.
Goma 「護摩」(ごま): 'Goma' (from Sanskrit 'hooma') is a ritual of burnt offerings, originated in ancient India and subsequently adopted in mikkyou. Chiefly used in worship of Fudou-Myouou (不動明王) and Aizen-Myouou (愛染明王), the ritual consists of raisin a special altar (goma-dan), then burning sanctified wood (usually cedar) on it and throwing grain and other offerings into fire. The ritual is meant to ward off bad luck, bring good one and drive away demons. The wood represents the wordly desires, while the flame represents the fire of wisdom burning them away.
Goma-dan 「護摩壇」(ごまだん): 'Goma-dan' (護摩壇) is the special altar used for the ritual of 'goma', originally earthen but in Japan a wooden one is used just as often.
Goshin-ha 「護身波」(ごしんは): A defensive move that creates a spirit-shield that can be used as defence against someone else's attacks, physical or spiritual.
Hakon-ha 「破魂波」(はこんは): The name of the attack that Kagetora fell to during the battle with Oda which took place thirty years ago and during which the Meikai Uesugi Army was defeated.
Hireki 「飛礫」 (ひれき): A particular kind of kekkai which has small pebbles placed around the target, encircling it.
Jichin-hou 「地鎮法」(じちんほう): Purification ritual which neutralises the results of 'shoukon-hou'. It destroys the focus of 'shoukon-hou' and then purifies the area involved. The rital draws on the power of Chi-Ten (地天). We see Yasha-shuu using in it [4-5] to try and weaken Mogami's 'kinrin ritual' by destroying the focus points powering their 'jike-kekkai'.
Jike-kekkai 「地気結界」(じけけっかい): 'Jike-kekkai' is a particular kind of kekkai, which allows one to take control of a sum total of minds/spirits (気) of those caught inside it and manipulate it as one sees fit. By acting upon this collective 'spirit' of the land (地気), one affects the minds/spirits of everyone within the kekkai. Effectively, it's a mass hypnosis/brainwash tool.
Karin-dan 「火輪壇」(かりんだん): 'Karin-dan' (火輪壇) is a special variety of 'goma-dan', used by Date side in [4-5] to perform 'rendan-hou' to counter the use of 'kinrin ritual' by Mogami clan.
Kekkai-choubuku 「結界調伏」(けっかいちょうぶく): There is a particularly powerful variety of 'choubuku', called 'kekkai-choubuku' (結界調伏), which involves first setting up a kekkai - catching onryou inside it - and then fully unleashing power of Bishamon-Ten within it. It is 'kekkai-choubuku' that Takaya and Naoe use in [1-9] to drive onryou of Takeda Shingen from Yuzuru's body and then banish it.
Kinrin Ritual 「金輪の法」(きんりんのほう): 'Kinrin Ritual' is the ritual Mogami Yoshiyasu uses in [3] and [4] to raise the 'jike-kekkai' over Sendai. It is, originally, a ritual designed to ensure the prosperity of the royal family. It was conducted by the high-ranked clergy of Touji sect as a part of the ceremony of an ascension of a new emperor. At the core of it lies the use of 'dakiniten-pou', to bind a mild mind-control effect, giving the new emperor better command over hearts of his subjects.
Koko 「狐蠱] (ここ): Fox-spirits, as used in 'dakiniten-pou'.
Koppa-shin 「木端神」(こっぱしん): A wooden doll, carved out of the wood of the sacred tree which grows on Mount Kouya (高野山), one of the famous spirit-places of Japan. It is used as a spiritual containment device. A manifestation of buddha would be summoned and bound into koppa-shin, to be called upon later - either at a direct command of the caster or set up to be triggered by some condition. We see Nagahide use one in [4-1], summoning a manifestation of Seimen-Kongou (青面金剛) into it and then leaving it at the site of the collapsed building of Touhoku University Hospital to give Mogami Yoshiyasu something to worry about.
Kyuuryoku-kekkai 「吸力結界」(きゅうりょくけっかい): A very special kind of kekkai that soaks in the spirit-power. As result, anyone placed within 'kyuuuryoku-kekkai' is becomes incapable of using any of their powers or spells. It is a very difficult art that only most powerful practicioners are capable of. So far, we've only seen Mori Ranmaru using it. We know he used it 30 years ago during defeat of Uesugi Meikai Army and also in [2-9] to set up the trap in Jouhoku High and in [3-7] to help Mogami Yoshiaki hold Naoe bound.
Nendou-ryoku/Reiha-ryoku 「念動力」／「霊波力」: According to Naoe in [1-3], the supernatural powers that they all possess divide roughly into two groups. 'Nendou-ryoku' is external one, the power to affect physical objects. Essentially, tele-kinesis. And 'reiha-ryouku' is internal one, the power to affect the astral body, the soul of your opponent. 'Choubuku', for instance belongs to latter group.
Rairin-hou 「来臨法」(らいりんほう): An art which achieves its effect by forcing a direct manifestation of a buddha. We see Takaya using it in [1-9] when he performs 'kekkai-choubuku' and makes Tobatsu Bishamon-Ten manifest and take a form of a sword which he uses to unleash the power at Takeda Shingen and Sanjou-no-kata.
Reidou-hou 「霊道法」(れいどうほう): A ritual by the means of which ghosts can be made to follow the caster to wherever s/he wants to lead them to. In particular, it allows 'jibaku-rei' to be lead away from the place which they are bound to. We see it used in [2] by Ranmaru to bring the ghosts of Kasuke and other village elders to Jouhoku High.
Reisa 「霊査」(れいさ): An ability to read off auras, aftertraces of spirit-power (霊力) usage and other kinds of spiritual footprints. First time we hear about it is in conversation between Naoe and Ayako in [2], where Naoe wants Ayako to use it to read the spiritual signature on Yuzuru's soul and see if it can be discerned who he was in his previous reincarnation. Seing as anyone who underwent a proper reincarnation had their soul melted down in purification flames (業火) and shaped anew, it is something that's very difficult to do.
Rendan-hou 「連壇法」(れんだんほう): The ritual whereas two 'goma' rituals are performed at the same time, invoking two Myouou - Gozanze-Myouou (降三世明王) and Daiitoku-Myouou (大威徳明王) - simultaneously, in counterpoint with each other. It is a special ritual, designed to neutralise the 'Kinrin Ritual', as seen used by Haguro mountain ascetics for Date clan in [4-5].
Shoukon-hou 「招魂法」(しょうこんほう): A ritual which conducted over a given location makes it act like a 'spirit magnet', attracting all the spirits nearby, drawing them to it. We see it performed by Mogami Yoshiyasui in [3] to create the spirit focus points that would power the 'jike-kekkai' over the Sendai. The 'building collapse' incidents are merely side effects of this - before performing the 'shoukon-hou' ritual it was necessary to clear up the ground involved of all obstructions. Such as building standing on it, for example.
Tokko 「独鈷」(とっこ): Also known as 'tokko-sho' (独鈷杵). It is a metallic implement (法具) i used in mikkyou rituals. It resembles a pestle, only with two sharp blades on the either end. It is one of the five varieties of 'kongou-sho' (金剛杵), the ritual implements adopted into esoteric buddhism from their original use as a weapon in Ancient India. Ceremonially, 'kongou-sho' represent the buddhist will slicing through emotional turmoil. We see Mogami Yoshiyasu wielding it against Takaya during the encounter at the grounds of the Department of the Agriculture of Touhoku University - one of the focus point powering Mogami's 'jike-kekkai'. [3-4]

Mantras

「ナウマクサマンダボダナンベイシラモンダヤソワカ」 "Naumaku Samandabodanan Beishiramandaya Sowaka": *The* mantra of Bishamon-Ten. Usually invoked as a part of 'choubuku' spell. First used by Naoe Nobutsuna when performing 'choubuku' in [1-2].
"On Anarei Bishaji Birabajiradari Bandabandani Bajirabanihan Fuuntoruunhan Sowaka": Hakku-darani (?????), a chant invoked in the middle of a famous Ryougonshu (???) dharani. It calls upon the light of wisdom of Bucchou-Nyourai (????) to turn the power of demon upon itself and excorcise it.
「阿梨　那梨　ト那梨　阿那盧　那履　拘那履」 "Ari Nari Tonari Anaro Nabi Kunabi": This darani comes from the 26th section of Lotus Sutra (妙法蓮華経). It invokes Bishamon-Ten's protection within a certain radius of the caster, protecting him/her from anyone who would try to harm them. Naoe uses this darani before performing 'choubuku' on random onryou in front of Takaya in [1-3] and in [1-9], the two of them cast this when banishing Takeda Shingen and Sanjou-no-kata in [1-9].
「オンバサラボキシャボク」 "On Basara Bokisha Boku": This is known as 'Hakken'(發遣) mantra. Essentially, it is an 'unsummoning' spell. It is chanted at the end of a ritual to remove a raised kekkai or to have the manifestation of Buddha you've summoned return to whence it came. Naoe chants at it at the completion of 'kekkai-choubuku' that banished onryou of Takeda Shingen in [1-9], unsummoning blade-manifestation of Bishamon-Ten.
「オンバザラギニハラチハタヤソワカ」 "On Bazaragini Harachihataya Sowaka": This is known as 'Hikou-goshin' (被甲護身) mantra. One of the warding incantations, it calls upon the infinite mercy of buddha (如来) to cloak the body of the target like a suit of armor. It creates an astral shield around the target, invisible to the eye yet a strong protection against all sorts of supernatural danger. In mikkyou, this mantra would often be chanted just before the start of some ritual - to purify mind and the body and to protect the caster during the ritual. We see Kokuryou invoke this on Takaya in [3-4], just before he goes off to the collapsed building site in Touhoku University.
「オン・サラバタタァギャタ・ハンナ・マンナナウ・キャロミ」 "On Barabatatyakata Hanna Mannanau Kyaromi": This is known as 'Furei' (普礼) mantra. 'Furei' is a generic obeisance to all the buddhas and bodhisatvas at large, usually carried out before setting out to perform a complex ritual. We see Mogami Yoshiyasu (in female body) use this in [3-4] before starting to work the site of the collapsed building in Touhoku university.
「オン・ソワハンバ・シュダ・サラバタラマ・ソワハンバ・シュドハン」 "On Sowahanba Shuda Sarabatarama Sowahanba Shudohan": This is known as 'Jousangyou'(浄三業) mantra. One of the warding incantions, it is usually chanted before performing a complex ritual to purify caster's mind, mouth and body (hence the name) and ward him against harm. We see Mogami Yoshiyasu (in female body) use this in [3-4] before starting to work the site of the collapsed building in Touhoku university.
「ナァマク・サンマンダ・ボダナン・キリク・カク・ソワカ」 "Naumaku Samanda Bodanan Kiriku Kaku Sowaka" 「オン・ダキニ・サハハラキャテイ・ソワカ」 "On Dakini Sahaharakyati Sowaka" 「オン・キリ・カク・ウン・ソワカ」 "On Kiri Kaku Un Sowaka": These three are mantras which call upon Dakini-Ten (????), a buddhist deity whose origin springs from Ancient Indian goddess Daakinii, one of the handmaidens of dark goddess Kali. The first one is the standard mantra, while the other two are more specialized. In [3] and [4], we see Mogami Yoshiyasu to use these when practicing Dakiniten-pou, to summon and control the 'koko'.
「オン・アボキャベイロシャナウ・マカボダラ・マニハンドマ・ジンバラハラバリタヤ・ウン」 "On Abokyabeiroshanau Makabodara Manihandoma Jinbaraharabaritaya Un": This is known as 'Koumyou mantra'「光明真言」. It invokes Dainichi-Nyorai. This mantra aids its caster towards working off karma, longer life, better rebirth, as well as wards off disease, ill luck, demons and other kinds of supernatural harm. In mikkyou, it is used in everyday devotionals as a prayer towards Dainichi-Nyorai. From [3-8], we see Kousaka use it to disperse 'koko' that Mogami Yoshiyasu used to attack him.
「オン・デイバヤキシャ・マンダ・マンダ・カカカカ・ソワカ」 "On Deibayakisha Mandamanda Kakaka Sowaka": This is the standard mantra of Shoumen-Kongou (青面金剛). Nagahide chants this in [4-1] at site of the collapsed building of Touhoku University Hospital, to summon the essence of Shoumen-Kongou (青面金剛) into the 'koppa-shin'.
「オン・ソンバニソンバ・ウン・バザラ・ウンハッタ」 "On Sonbanisonba Un Bazara Unhatta" 「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」 "On Shuchiri Kyaro Roha Un Kan Sowaka": These are the standard mantras of Gouzanze-Myouou (降三世明王) and Daiitoku-Myouou (大威徳明王) respectively. They are the two Myou-Ou (Vidyarajas) that the Hoguro ascet-monks invoke as they perform 'rendan-hou' (連壇法) for Date clan to neutralize the 'kinrin ritual' Mogami Yoshiyasu used to raise 'jike-kekkai' over Sendai. [4-5,6].
「ナウマク・サンマンダ・ボダナン・ハラチビエイ・ソワカ」 "Naumaku Sanmanda Bodanan Harachibiei Sowaka": This is the standard mantra of Chi-Ten (地天). Naoe chants it in [4-5], as a part of 'Jichin-hou', when neutralising 'shoukan-hou' at the collapsed building site in Touhoku university.