Mirage of Blaze volume 4: Amber Meteor Storm | Chapter 5: Awakening of the Yasha

By Kuwabara Mizuna (author), Toujou Kazumi (illustrator)
Translated by asphodel

The sun began to sink towards the west.

A flurry of activity had descended on KyougamineKyougamine (経ヶ峯)

The area around Date Masamune's mausoleum, the Zuihouden, located in Sendai City. The mausoleum itself lies within a grove of cedar trees. Just a little ways away are the mausoleums of Masamune's son and grandson, the 2nd and 3rd generation lords of Sendai.
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, the burial place of the Date family. The vassals and stewards of the clan moved back and forth in front of the ZuihoudenZuihouden (瑞鳳殿)

The mausoleum where Date Masamune is enshrined, located in Sendai City, Miyagi Prefecture. It was built in the year after his death according to his last will and testament by the next lord of Sendai-han, Date Tadamune. It was designated a national treasure in 1931.

However, the mausoleum sustained massive damage from an airstrike by the US Air Force on July 10, 1945 during strategic bombings in World War II. It was burned down in a fire, along with the Kansenden of Sendai-han's second-generation lord, Date Tadamune and the Zenouden of Sendai-han's third-generation lord, Date Tsunamune.

There was dispute over the reconstruction of the mausoleum, but reconstruction began in 1974 and finished in 1979. During excavation of the site, Date Masamune's remains and burial accessories were discovered.
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, finishing construction of the goma platformsgoma-dan (護摩壇)

Lit.: "Rite of Buddhist cedar-stick burning platform"; enormous pyres used in Esoteric Buddhism for public prayer, made up of thousands of cedar wooden sticks with inscriptions of people's prayers. These rites originated in India as a way of making offerings to the gods.

There are various types of goma rituals, including those used for prayers for good health, fortune, and peace, as well as those used for exorcisms and summoning the protection of the gods.
in preparation for the ceremony.

“Huh, so they’re using a triangular ritual platform,” Chiaki remarked, looking at the two platforms being readied in front of him. “The ‘fire-wheel platformKarin-dan (火輪壇)

Lit.: "fire-wheel platform"; a triangular goma platform constructed for the neutralization of the 'kinrin no hou' curse. Its colors are blue, black, and red.
’ of exorcism rituals. The same ‘exorcism’, but on a major scale, huh? —Though it originally meant something a bit different,” Chiaki muttered, and turned to Takaya. “Kagetora. I think it’s about time we got ready, too. You okay?”

Takaya was seated, re-wrapping the bandage around his right hand. He seemed quite calm.

“Okay?”

“I’m asking if you can use your «power».”

“...Yeah,” he responded, rising. “Well, guess we won’t know until the time comes, but I somehow feel like I’m taking back my body.”

“You’re pretty calm.”

The corners of Takaya’s mouth turned up in a smile.

“Is that how I look?”

“Kagetora-sama.”

Naoe came towards them, accompanied by Masamune. Two monks followed behind them.

“Kagetora-sama. Here are the honorable priests who will be conducting the ceremonies.”

Masamune followed with an introduction: “This is Choukai-dono, a ShugenShugendou (修験道)

Lit.: "The path of discipline and trial"; a Japanese religious school incorporating Shinto and Buddhist concepts which prays for the divine protection of the gods, with the ultimate goal of gaining supernatural powers through mountain asceticism. It holds that enlightenment is obtained by the study of the relationship between Man and Nature and was founded by Ozunu Enno around 650-700 CE.
HouinHouin (法印)

Lit.: "Seal of the Law", a title given to Buddhist clergy of the highest rank.
priest from Mount HaguroHaguro-san (羽黒山)

One of the three sacred mountains of Dewa, a major pilgrimage destination for followers of Shugendou. It contains a 600-year old Five-Story Pagoda, built of wood without a single nail.
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; likewise Keishun-dono. They both have ties to the Date.”

After exchanging greetings, Takaya asked, “I‘ve heard that ’Rendan-houRendan-hou (連壇法)

Lit.: "Joined platforms method": two rituals performed at the same time in counterpoint to each other. Performing the goma-dan rituals of Gouzanze Myouou-hou and Daiitoku Myouou-hou together is one example.
’ means performing two rituals at the same time, but can it really get rid of the curse on SendaiSendai-shi (仙台市)

The capital city of Miyagi Prefecture, it is also the largest city in the northeast region of Japan. It is home to one million people, and is aptly nicknamed Mori no Miyako, the Capital of Trees.
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?”

The middle-aged monk, Choukai, answered Takaya’s question. “‘Tis quite true that ’DaiitokuDaiitoku Myouou (大威徳明王)

Also known as: Yamantaka Vidya-raja, Conqueror of Death, Vajrabhairava, Rokusokuson (六足尊)—"Venerable Six-Footed One".

One of the Five Great Kings of Wisdom, whose direction is the west. He is the wrathful manifestation of Amida Nyorai and is represented with six faces, six arms, and six legs. He rides a sacred cow or buffalo and is worshipped as a god of victory. He fights pain, poisons, snakes, and dragons.

Sometimes represented with the makouin/bakouin, or "horse-mouth mudra" (馬口印).

His wisdom is the pratyaveksana-jnana (妙観察智), or "wisdom of wondrous observation".
’ and ‘GouzanzeGouzanze Myouou (降三世明王)

Also known as: Trailokyavijaya Vidya-raja, Conqueror of the Three Worlds

One of the Five Great Kings of Wisdom, whose direction is the east, his name signifies victory over enemies of the three worlds of the manifested universe, which are the celestial, earthly, and infernal realms. He is a wrathful god whose color is blue. He is generally depicted with three faces, eight arms, and two of his hands crossed at his breast in the mudra known as vajrahumkara (dairikikei 大力契, or "vow of immense strength" in Japanese).

His wisdom is the adarsa-jnana (大円鏡智), or "great perfect mirror wisdom", which is the wisdom to clearly elucidate all things.
’ will effectively combat the curses of DakinitenDakini (荼吉尼/茶枳尼/荼枳尼)

Also known as: Dakiniten (荼吉尼天)

Dakini is a Buddhist deity who was originally an Indian goddess of agriculture. She later became a goddess of gender and lust who ate human flesh or the human heart. She was subjugated by the God of Fortune and allowed to eat the hearts of the dead.

Dakini was originally associated with the jackle in India, but since jackles are not native to Japan, she became associated with the fox instead (it's said that she turned into a white fox after being subjugated by the God of Fortune). It's thought that the worship of Dakini was then meshed into the worship of spirit foxes that originally existed in Japan. The spells of Dakini, Dakiniten-hou, are among the strongest curse-spells.
. But in the end, it hath much to do with the potency of the caster’s spell. Though we will certainly give all that we can—”

There was no guarantee of success. If Mogami YoshiyasuMogami Yoshiyasu (最上義康) 1575 - 1611

Mogami Yoshiyasu was the eldest son and heir of Mogami Yoshiaki, but the two were not on good terms. In 1611, while en route from house arrest to Mount Kouya, he was attacked and badly wounded. He killed himself, crying "Damn you, cruel Father!"
’s spells were stronger, then they would not be able to break the ‘kinrin no houKinrin no hou (金輪の法)

Lit.: "Method of metal rings"; a Dakiniten spell using spirit foxes to induce mass hypnotic suggestion. In ancient times, performed at the emperor's enthronement.
’.

“But we won’t necessarily come out on the losing end, either?”

“Quite right,” said the somewhat younger ShugenShugendou (修験道)

Lit.: "The path of discipline and trial"; a Japanese religious school incorporating Shinto and Buddhist concepts which prays for the divine protection of the gods, with the ultimate goal of gaining supernatural powers through mountain asceticism. It holds that enlightenment is obtained by the study of the relationship between Man and Nature and was founded by Ozunu Enno around 650-700 CE.
HouinHouin (法印)

Lit.: "Seal of the Law", a title given to Buddhist clergy of the highest rank.
gravely. Ayako and Yuzuru joined them from the opposite side.

“Kagetora!” Ayako stopped next to Takaya and reported, “Ashina MoriujiAshina Moriuji (蘆名盛氏) 1521 - 1580

Also known as: Shishisai (止々斎)

Son of Ashina Morikiyo and 16th generation lord of the Ashina Clan who probably became head of the clan around 1537, which is around the time that he married a daughter of the Date Clan and formed an alliance with Tamura Takaaki.

He expanded the domain of the Ashina and did much to improve the clan's economic condition, thereby bringing about the golden age of the Ashina.

Moriuji turned over the rule of the clan to his heir Ashina Morioki in 1561 and retired to Iwasaki Castle, shaving off his hair and taking the name of Shishisai. However, he retained power over political and military affairs.

In 1575 when Ashina Morioki died without an heir, and because Moriuji had no other heirs, he adopted a hostage of the clan: Nikaidou Moritaka, the son of Nikaidou Moriyoshi, and married him to Morioki's widow. Moritaka then became Ashina Moritaka and the next clan head.

Moriuji died in 1580 at the age of 60. With him ended the golden age of the Ashina; a mere 9 years later, the clan would be destroyed by Date Masamune.
is maneuvering in Tokyo. He’s presented the ‘Transfer of the Capital Plan’ to the broad of directors of the party to start the debate. And it looks like acceptance of the plan here in Sendai CitySendai-shi (仙台市)

The capital city of Miyagi Prefecture, it is also the largest city in the northeast region of Japan. It is home to one million people, and is aptly nicknamed Mori no Miyako, the Capital of Trees.
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will be a sure thing. They’re seriously starting to move.”

“Do you know what Mogami...what Diet Representative Ueshima is up to?”

“He’s apparently been in Sendai since yesterday. He visited the prefectural office to meet with the governor in the morning, and is supposed to make an appearance at the special general meeting of the finance association tomorrow, so he’s probably still here.”

“Kagetora-sama.”

The corners of Takaya’s mouth tightened slightly as he returned Naoe’s gaze.

“It’s a good bet, then? This is probably a good chance for us, huh?”

“The Date are hardening their defense on the barrier points, so I think we can seal Mogami Yoshiyasu’s movements.”

Yuzuru said beside him, “But Mogami’s armored warriors will be making an appearance, so be careful.”

“Got it. ...?”

Suddenly noticing the change in expression on the faces of Masamune and company, Takaya asked doubtfully, “What’s wrong?”

“Uesugi-dono. This is...?”

“He’s...my friend, Narita Yuzuru.”

“Narita? He is not one of the Yasha-shuuYasha-shuu (夜叉衆)

The five kanshousha at the head of the Meikai Uesugi Army ordered by Uesugi Kenshin to hunt for the onshou who are disrupting the peace of modern-era Japan in a battle which has lasted four hundred years. Led by Uesugi Kagetora, with Naoe Nobutsuna, Kakizaki Haruie, Yasuda Nagahide, and Irobe Katsunaga. The name "Yasha" refers to soldiers in the army of Bishamonten, called "Yaksha".
? I had heard that there were five...”

“I guess it may look that way, but he doesn’t have anything to do with either the Uesugi or the «Yami-SengokuYami Sengoku (闇戦国)

Lit.: "Dark Sengoku", the civil war still being fought by the spirits of the warlords of the Sengoku period in modern-day Japan.
». He has strong spiritual senses, so he’s been helping me out.”

“He hath no connection to you? Yet—”

For a moment Naoe and Chiaki tensed. Masamune’s sharp, perplexed single eye seemed to look through Yuzuru for an instant, but—

“...No, ’twas my imagination. Pardon me; ’tis naught of import,” he said, and turned his head. As Takaya was about to poke his nose in further, Keishun, who also seemed to have sensed something from Yuzuru, interrupted him.

“Uesugi-dono. Might we not be allowed to take charge of him?”

“Huh?”

“This young sir. Judging by his appearance, he is no ordinary person, and indeed doth carry a great power concealed within him. With his aid, we may perhaps completely break through the ‘Dakiniten-houDakiniten-hou (ダキニ天法)

One type of the secret teachings (mikkyou) of Esoteric Buddhism which calls on Dakini and can be used to predict someone's time of death as well as to cast a death curse on someone. Dakiniten spells are among the strongest dark-magic spells and are jealously guarded by its practioners.

The high priests of the Shingon sect at Tou-ji used Dakiniten-hou to create spells of protection for the Emperor. These most secret of secret spells were incorporated into kinrin no hou, performed with kanchou at their enthronement.
’. Uesugi-dono, wilt thou not lend us this person’s strength? We must borrow his power!”

Takaya looked at Yuzuru, pressed by the force of Keishun’s appeal. Yuzuru only looked mystified.

“—so you say, but, Yuzuru.”

“Yeah.”

Yuzuru turned to Chiaki, then Naoe for their opinion with the air of someone quite at sea. —But both remained silent, looking grim. Yuzuru thought it over for a moment, then replied, “If I can be of help, then I’ll work with you. No, please let me help.”

“Truly?”

Both priests assured him that they were much heartened, their expressions instantly brightening. Takaya, looking worried, asked, “Yuzuru, will you be all right?”

“I don’t know, but I don’t want to sit around doing nothing and end up being a bother to Naoe-san and everyone else.”

Takaya had to nod at that, but—did this mean that they had to use anyone with even a hint of power? He agreed reluctantly.

“Then we will begin the ceremony at sunset as we planned. Narita-dono will lend us his aid, and we will leave the tranquilization of the earth to ye.”

“All right. Sunset it is.”

“We will belike be entering battle from this point.” Masamune’s eye glinted solemnly. “Uesugi-dono, be thou prepared.”

“Yeah,” Takaya replied. Masamune nodded firmly at him. The three of them moved away towards the goma platform.

The goal of the Yasha-shuu would be to conduct the ceremony of earth-tranquilization at the five barrier points where the invocations of the dead had been performed. The ‘kinrin no hou’ fed upon the «power» of the spirits gathered by the invocations. So if they could cut off its energy source, its effect would drop drastically, thereby making the neutralization that much easier. They would use earth-tranquilization to neutralize the invocations of the dead and the power of ChitenChiten (地天)

Also know as: Jiten, Prthivi

One of the 12 Deva Guardians who lives in the highest Heaven in the Plane of Desires, whose direction is downward. She is guardian of the earth, the mother goddess, and her counterpart is Bonten, who is guardian of the upward direction and creator of the universe.
to destroy the spell platform and purify the curse.

Naoe laid out their plan for confirmation:

“The earth-tranquilization will be accompanied by «choubukuchoubuku (調伏)

Also known as: choubukuryoku (調伏力)

The special power given to the Yasha-shuu to banish onryou to the Underworld using the dharani of Uesugi Kenshin's guardian deity, Bishamonten. The types of choubuku include "kouhou-choubuku", "ressa-choubuku", "kekkai-choubuku", etc. Each choubuku is begun with the incantation "bai" and the ritual hand gesture of Bishamonten's symbol.

Choubuku does not work against kanshousha, who have bodies of their own.
», so we’ll move in two groups of two. Nagahide and Haruie will take the three points in the Miya view map location and Teppou view map location neighborhoods as well as Komegabukuro view map location. Kagetora-sama and I will take Touhoku UniversityTouhoku Daigaku Nougakubu (東北大学農学部)

Touhoku University was founded in 1907 as Touhoku Imperial University, the third imperial university in Japan. It was comprised of the colleges of Agriculture and Science. The College of Agriculture was transferred in 1918 to Hokkaido Imperial University and transferred back in 1947. It is now divided into the three divisions of Biological Resource Science, Life Science, andBioscience and Biotechnology for Future Bioindustries, as well as the Field Science Center for research.

The Graduate School of Agricultural Science is located in the north-central part of Sendai City.
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and Aobayama Tunnel view map location. Upon completion, return to Kyougamine and remain on standby; there will likely be an increase in activity from the Mogami onshouonshou (怨将)

Lit.: "vengeful general": the spirits of the warlords of the Sengoku period, who continue their battles even in modern-age Japan.
, so we will need to continue performing «choubuku» here. All right?”

Ayako complained, “Fine, but why do I have to go with Nagahide?”

“It’s a question of distribution of power. You’ll work most efficiently teamed with Nagahide.”

“Wh-why?! With this guy!”

“Well, my deepest apologies for being this guy,” Chiaki said with a straight face. He looked over at Takaya, who wore a rather fixed expression, probably from the tension. Chiaki slapped his cheek lightly with the back of his hand to call Takaya back to himself.

“What?!”

“We have great expectations of you, General-dono.”

“Humph.” Surprising calm, defiance gleamed in Takaya’s eyes. “You don’t have to tell me that.”

 

Chiaki was going to be taking his Leopard to the sites. He handed Naoe a tiny Japanese wooden dollkokeshi (小芥子/こけし)

Handmade painted wooden dolls with simple limbless bodies and large heads, traditionally from northern Japan.
from the driver’s seat.

“This is?”

“I’m giving this to you just to be sure. It calls Shoumen KongouShoumen Kongou (青面金剛)

Also known as: Seishoku Daikongou Yasha (青色大金剛薬叉)
Lit.: Blue-Faced Vajra

A deity of healing who protects against disease. He is ruler of the East and is pictured as an angry deity with blue skin (due to taking the diseases of others into himself) and four or six arms holding, variously, a vajra, a ritual staff, a wheel (symbolizing Buddha's teachings), and a noose (symbolizing the triumph of Buddhism over evil). He is a fierce protector of Buddhism and repels the calamities of evil beasts, diseases, and thunder.

Due to his healing powers, he became associated with the rituals of the Koushin beliefs.
. It can’t do «choubuku», but can at least hold off malicious spirits. If Kagetora can’t use his «power», use this.”

Naoe closed his hand over the koppashinkoppashin (木端神)

Lit.: "wood chip god"; an object representation of a divine spirit made from sacred wood which can house various deities and use their powers for protective and guardianship purposes. Looks somewhat like a kokeshi (Japanese wooden doll).
and nodded. “...Right.”

“But is it really all right to leave Narita here? Wouldn’t it be better to have him on hand?”

“No. We’ll doubtlessly be under intense attack while we’re performing the earth-tranquilization rituals, and quite honestly we won’t have the leisure to protect Yuzuru-san. Though he may have the bracelet, it’s better not to exposed him to more danger. Kyougamine is sacred ground, and we can trust the strength of the Date. If his power can be useful to them, it won’t be wasted.”

“... What burdensome baggage.”

“Rather late to be saying that. I don’t know how the curse neutralization’s going to go, so don’t let your guard down.”

“All right already.”

Ayako descended the stone stairs. She hurriedly got into the car and said to Naoe, “Preparations for the ritual are complete. They said that they’ll begin soon.”

“All right. We’ll be heading out as well. Where is Kagetora-sama?”

“With Lord Masamune. I think he’ll be here soon.”

 

A bonfire blazed in front of the Zuihouden. The Date’s commanders, wearing uniforms whose crest matched the one on the mausoleum, were stretched out along its perimeter. The goma platforms had already been prepared, and the ceremony could be started at any moment. Their master Masamune, seated at their center, told Takaya, “Now then. We shall leave the rest to ye.”

“Yeah. And we’ll leave things here to you.”

“Takaya.”

He looked at Yuzuru next to him. There was worry on his face. Takaya smiled comfortingly.

“I’ll be fine. Don’t worry ’bout me.”

“Be careful. And don’t do anything rash.”

“Yeah. —Lord Masamune, please look after Yuzuru.”

“Aye, of course.”

Takaya turned on his heels. Naoe was waiting for him at the bottom of the flight of stone stairs.

The sun sank below the horizon.

Masamune watched Takaya as he disappeared down the path into the cedar grove, then proclaimed loudly, “We now commence the ceremony for neutralization of the ‘kinrin no hou’! Let us defend the Kyougamine barrier! Everyone, stand thy guard!”

 

“So the sun is fallen,” a young man standing in a veranda which opened into a rock garden with a small pond murmured slowly. Another young man within paused and turned at the sound of his voice. He was sitting in front of a Buddhist dais with a string of prayer beads in his hand in what appeared to be a small temple. The young man, who looked only twenty-five or twenty-six, was clad in the robes of a Buddhist priest and had a thick-browed, fearless face.

“Wouldst thou barter for more to the day?”

The young man in the veranda turned. It was Kousaka DanjouKousaka Masanobu (高坂昌信) 1527 - 1578

Also called: Kousaka Danjou Masanobu (高坂弾正昌信), Kousaka Danjou Nosuke Masanobu (高坂弾正忠昌信), Kasuga Toratsuna (春日虎綱), Kasuga Gensuke (春日源助)
Title: Danjou Nosuke/Faithful True-Shot (弾正忠)

Historically: One of Takeda Shingen's most loyal retainers who was one of his Twenty-Four Generals and played a key part in the fourth battle of Kawanakajima.

Kousaka was born in Kai to a wealthy farmer, Kasuga Ookuma (?) (春日大隈). His father died when he was 16, and he lost a lawsuit against his elder sister's husband for ownership of his father's lands. He then enrolled in the service of Takeda Shingen.

Kousaka first served as a messenger for Shingen. He distinguished himself in battle, and rose swiftly through the ranks of Shingen's trusted retainers. He participated in most of Shingen's battles. He did not hesitate to retreat when required, which earned him the nickname of "Escaping Danjou". However, he was calm and logical in the midst of battle, and was perhaps the best of Shingen's generals.

There are anecdotes that in his younger days, Kousaka and Shingen were engaged in a shudo relationship, and Kousaka rose so quickly in Shingen's service because of Shingen's affection.

After Shingen's death in 1573, Kousaka continued on to serve Takeda Katsuyori. He sought an alliance between the Takeda clan and their old enemy, the Uesugi clan, in order to unite against the threat of Oda Nobunaga.

Kousaka died in 1578 of illness at the age of 52. He was succeeded by his second son, Kousaka Masamoto (高坂昌元), his first son, Kousaka Masazumi (高坂昌澄) having died in the Battle of Nagashino in 1575.

In Mirage of Blaze: A kanshousha who, along with Sanjou-no-Kata, breaks the barrier over Takeda Shingen's tomb, the Maenduka, in an attempt to resurrect Shingen by using Narita Yuzuru as a vessel for his spirit.

According to Haruie, Kousaka has a high level of spiritual sensing ability (reisa), such that he is able to recognize someone he had met before even after their soul has undergone purification. He warns Naoe that Narita Yuzuru's existence is a threat to the Roku Dou Sekai.
. “No. And you seem to like sitting in front of the Buddha, Yoshiyasu-dono.”

“In my previous life, I set mine eyes on the path of a servant of the Buddha. But in the end I was not suited.”

Kousaka looked at Yoshiyasu in his new vestments-clad spiritual vessel maliciously. Yoshiyasu didn’t bother to conceal his impatience at the inference from Date and Uesugi preventing him from completing the remaining barrier points. Though he had for the time being returned to this temple in the Aoba Ward view map location, which served as his base.

“Cunning Date. If you have not had enough, then I shall give you another taste of the reach of DakiniDakini (荼吉尼/茶枳尼/荼枳尼)

Also known as: Dakiniten (荼吉尼天)

Dakini is a Buddhist deity who was originally an Indian goddess of agriculture. She later became a goddess of gender and lust who ate human flesh or the human heart. She was subjugated by the God of Fortune and allowed to eat the hearts of the dead.

Dakini was originally associated with the jackle in India, but since jackles are not native to Japan, she became associated with the fox instead (it's said that she turned into a white fox after being subjugated by the God of Fortune). It's thought that the worship of Dakini was then meshed into the worship of spirit foxes that originally existed in Japan. The spells of Dakini, Dakiniten-hou, are among the strongest curse-spells.
’s kokokoko (狐蠱)

spirit foxes
.”

“Hoh, so you have some power remaining?”

“Thou—” Yoshiyasu flared up with unconcealed annoyance, “Thou hast not dealt with Uesugi’s Yasha-shuu at all! I gave thee information on Oda, did I not? Yet it seemeth to me that thou hast done nothing to them!”

Kousaka looked outside, feigning ignorance. “I came to your aid, did I not?”

“Dost thou truly plan to move against Uesugi? Or dost thou simply intend to break thy promise?”

“Put your mind at ease. I too lived in the SengokuSengoku (戦国)

The "warring states" period, lasting from 1467 to 1615, in which the warlords of Japan battled each other for the rule of the country.
. I shall not break a promise once made.”

“Dost thou speak true? Dost thou truly intend to destroy the Uesugi?”

“You’re exceedingly repetitive, Yoshiyasu,” Kousaka retorted sharply, crossing his arms and looking up at the sky. The western sky burned red. —The day had ended.

At that moment.

Yoshiyasu’s sixth sense abruptly felt the ‘aura’ of Sendai CitySendai-shi (仙台市)

The capital city of Miyagi Prefecture, it is also the largest city in the northeast region of Japan. It is home to one million people, and is aptly nicknamed Mori no Miyako, the Capital of Trees.
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waver.

“Wh...!”

Accompanying the violent vacillation was a strong wave whose wavelengths resonated on a bizarre frequency. It roused a terrible feeling in Yoshiyasu.

“Wh...what was...” Yoshiyasu groaned, and Kousaka turned to him. Yoshiyasu was shaking in agitation, a hand pressed against his head. “What...is this...? What...what in the world...is this?!”

Kousaka’s eyes narrowed slightly, his gaze directed suspiciously towards faraway Kyougamine.

(Looks like it’s started.)

The corners of his lips turned up in a small smile.

(Now. Show me your conquest of the foxes, Date MasamuneDate Masamune (伊達政宗) 1567 - 1636

Titles: Echizen no Kami, Mutsu no Kami
Also known as: birth—Bontenmaru (梵天丸), adult—Tojirou (藤次郎), posthumous—Teizan (貞山), self-introduction—Fujiwara no Masamune (藤原政宗), religious—Takeru Hikonomikoto (武振彦命), nickname—One-Eyed Dragon (独眼竜)

Date Masamune was a powerful daimyo in the Northeastern part of Japan during the Sengoku Period. He was the 17th-generation head of the Date Clan and the founding daimyo of Sendai-han. He was the eldest son of Date Terumune and Yoshihime, the daughter of Mogami Yoshimori.

Masamune was born in Yonezawa Castle (modern-day Yamagata Prefecture). He lost the use of his right eye after falling ill of smallpox in his childhood, and would later come to be known as the One-eyed Dragon. However, because of it his mother thought him unfit for rule of the clan, and favored his younger brother. When Date Terumune retired from the position of the clan head in 1584, Masamune killed his brother and became the head of the clan at 18.

Masamune was known as a brilliant tactician. Shortly after he became head of the clan, Oouchi Sadatsuna, a Date vassal, defected to the Ashina Clan in the Aizu region of Mutsu Province. Masamune declared war on the Ashina for the betrayal, but was forced to retreat by the Ashina general, Iwashiro Morikuni. Three months later, Masamune laid seige to Oouchi's stronghold at Otemori. It was said that he put some 800 people to the sword in retaliation for the betrayal. Thereafter the Hatakeyama Clan, the traditional rival of the Date Clan, kidnapped Masamune's father, who was then killed in battle when Masamune and his troops engaged the kidnappers. War ensued between the two clans, and Masamune would ruthlessly subjugate his neighboring clans, even those who were allied by marriage or kinship. He defeated the Ashina Clan in 1589, but was called by Toyotomi Hideyoshi to lay siege to Odawara Castle of the Houjou Clan.

He served both Toyotomi Hideyoshi and Tokugawa Ieyasu, though neither trusted him completely due to his ambition and aggression. Under Tokugawa Ieyasu Masamune controlled one of the largest fiefdoms in Japan and turned Sendai from a small fishing village to a large and prosperous city. He encouraged foreigners and was largely lenient towards Christanity and its practioners. He funded and backed the first Japanese expedition to sail around the world, which visited such places as the Philippines, Mexico, Spain and Pope Paul V in Rome.

He died in Edo at the age of 70 of esophageal cancer, and was entombed in the Zuihouden according to his last will and testament. His second son (eldest son by his legal wife Megohime) Date Tadamune inherited the position of clan head after him.
.)

Gouzanze Myouou-houGouzanze Myouou-hou (降三世明王法)

The ritual of Gouzanze Myouou, the King of Wisdom of the East, used to neutralize the kinrin no hou of Dakiniten-hou.
’ and ‘Daiitoku Myouou-houDaiitoku Myouou-hou (大威徳明王法)

The ritual of Daiitoku Myouou, the King of Wisdom of the West, one of the joint spells used to neutralize the kinrin no hou of Dakiniten-hou.
’ had begun at Kyougamine.

In the city of Sendai, a spell-battle of terrible proportions had commenced.

 

Chiaki’s Leopard arrived at the first barrier point, the collapse site in Miya Town view map location. Ayako climbed out and murmured, looking up at the south-western sky, “So the Rendan-houRendan-hou (連壇法)

Lit.: "Joined platforms method": two rituals performed at the same time in counterpoint to each other. Performing the goma-dan rituals of Gouzanze Myouou-hou and Daiitoku Myouou-hou together is one example.
’s begun.”

“Would be nice if it went well, hmm? Anyway, let’s get going here, too.”

A gigantic pillar of light rose from the cave-in where the invocation of the dead had been performed as if to pierce the sky. It could not be seen by ordinary people. It was a pillar made of the enormous number of spirits drawn here.

“Hmm, looks like this is gonna be a challenge.”

They stepped within the roped-off area.

“OK. I’ll leave the «choubuku» to you, Nagahide.”

“Yeah, yeah. All you ghostly gents, this is nothing personal.”

A quiet shimmer rose from Chiaki’s body.

As they gathered their «power», the air around them shivered, warped by their aura. Ayako knelt on the ground. Chiaki formed the mudramudra (印)

Literally: "seal"; symbolic gestures usually made with the hands that imparts a specific quality to the user. In Esoteric Buddhism, each deity has his or her own mudra, which is used in conjunction with a mantra to perform a specific spell.
of Bishamonten in front of his chest.

“All right! Here we go, Haruie!”

 

Two gomagoma-dan (護摩壇)

Lit.: "Rite of Buddhist cedar-stick burning platform"; enormous pyres used in Esoteric Buddhism for public prayer, made up of thousands of cedar wooden sticks with inscriptions of people's prayers. These rites originated in India as a way of making offerings to the gods.

There are various types of goma rituals, including those used for prayers for good health, fortune, and peace, as well as those used for exorcisms and summoning the protection of the gods.
fires burned brightly within the Kyougamine grove. Choukai and Keishun each stood at a platform, and around them some thirty monks were gathered. Choukai would conduct the ‘Gouzanze Myouou-houGouzanze Myouou-hou (降三世明王法)

The ritual of Gouzanze Myouou, the King of Wisdom of the East, used to neutralize the kinrin no hou of Dakiniten-hou.
’, Keishun the ‘Daiitoku Myouou-houDaiitoku Myouou-hou (大威徳明王法)

The ritual of Daiitoku Myouou, the King of Wisdom of the West, one of the joint spells used to neutralize the kinrin no hou of Dakiniten-hou.
’.

On sonbanisonba un bazara un hattaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
on sonbanisonba un bazara un hattaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
—...”

On shuchiri kyaro roha un kan sowakaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
on shuchiri kyaro roha un kan sowakaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
—...”

The monks chanted the two mantras in unison. Masamune and the other Date stood watching over them motionlessly. Nearby, Yuzuru silently looked on.

On sonbanisonba un bazara un hattaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
—...”

On shuchiri kyaro roha un kan sowakaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
—...”

A fathomless tension wove through the grove as the voices of the monks resounded in the darkness. The two oddly wavering fires danced in the air.

“Narita-dono...” Masamune called to Yuzuru, who stood frozen in place. Yuzuru’s forehead was damp with sweat. His face, illuminated by the blazes, looked terribly pale.

“Narita-dono. How dost thou?”

“...Ah...” Yuzuru turned as he returned to himself. He answered, flustered, “Ah... No, I’m sorry...I...”

Masamune stared at him fixedly, his single eye wide. Within Yuzuru’s body, a delicate change was taking place.

(What is...this?)

It was hard to breathe. His body was pulsating. Why? Was it because of the tension? No, this was something else.

The goma firesgoma-dan (護摩壇)

Lit.: "Rite of Buddhist cedar-stick burning platform"; enormous pyres used in Esoteric Buddhism for public prayer, made up of thousands of cedar wooden sticks with inscriptions of people's prayers. These rites originated in India as a way of making offerings to the gods.

There are various types of goma rituals, including those used for prayers for good health, fortune, and peace, as well as those used for exorcisms and summoning the protection of the gods.
flickered. Purple flames.

On sonbanisonba un bazara un hattaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
—...”

On shuchiri kyaro roha un kan sowakaon shuchiri kyaro roha un kan sowaka

「オン・シュチリ・キャロ・ロハ・ウン・カン・ソワカ」

The mantra of Daiitoku Myouou, used during Daiitoku Myouou-hou.
—...”

His throat was dry. Cold sweat gushed out of him.

(What’s happening...?)

Woosh—his field of vision suddenly contracted. The twin fires burned painfully into his eyes. Flickering flames. The mantras swirled and coiled within his mind. Then—

(What...?!)

His body froze, seized by paralysis.

“Narita-dono?” Masamune asked, noticing.

He lost his balance, and his body crumbled heavily from his chair.

“! Narita-dono!”

Surprised, Masamune and the others held Yuzuru up. The pulsations were growing wilder and wilder. But Yuzuru could not move his numb body. His breaths came in painful gasps. Something was happening. The two mantras were wrecking havoc on Yuzuru’s body: that was certain. But this was...!

“Narita-dono. Please hold on, Narita-dono!”

Yuzuru’s body, hot as burning steel in his arms, startled Masamune. The two mantras appeared to be shaking to the surface something immense from the depths of his being.

(This is...!)

 

“It looks like the ceremonies at Kyougamine have begun.”

Takaya and Naoe had arrived at their site. This was where Takaya and that woman who manipulated the foxes—Yoshiyasu—had tangled a few days ago. It now looked completely different. Like the other barrier points, the spirits gathered by the invocation of the dead had created a gigantic pillar of light here.

“Is that thing all spirits? Pretty amazing, huh?”

“It is the might of the invocation of the dead. Our opponent is master of extremely strong spiritual powers.”

Takaya closed his mouth abruptly. Naoe said inquiringly, “Kagetora-sama?”

“Naoe. You met Kousaka, didn’t you?”

“Eh—?”

Takaya hesitated for a moment before continuing, “You said that Kousaka agreed to deal with us in exchange for information on Oda. Is that true? If it is, then...!”

Naoe wordlessly met Takaya’s gaze as Takaya turned. There was no need for him to speak. His eyes did not deny it.

“... I see,” Takaya said, biting his lip lightly. That night, the one who had attacked him—the one who had injured Kokuryou and caused the death of his wife was...

(That man—...)

Naoe looked at Takaya’s fists closing tightly on his hatred. Then he turned towards the pillar of spirits towering from the ‘platform’, the sternness returning to his face.

“Let’s begin. We don’t have the leisure to stand around.”

“Yeah.”

Naoe caught sight of Takaya’s eyes as he looked up—and gasped. Those eyes, sharp with resolve and authority— This was not the usual Takaya standing in front of him. His spoilt anger, the defiance that came from his immaturity, were nowhere in evidence. The will to fight, controlled by cool reason— This was without question an expression that could belong only to a valiant general of the SengokuSengoku (戦国)

The "warring states" period, lasting from 1467 to 1615, in which the warlords of Japan battled each other for the rule of the country.
.

(Kagetora-sama—)

Long-unfelt intoxication surged through him. Oh yes. This was Kagetora. This was not the rebellious, immature youngster that he had to protect; this was the one whose leadership they followed, on whom they gambled their lives: their only master, SengokuSengoku (戦国)

The "warring states" period, lasting from 1467 to 1615, in which the warlords of Japan battled each other for the rule of the country.
general Uesugi KagetoraUesugi Kagetora (上杉景虎) 1552? 1554? - Apr. 19, 1579

Also known as: possibly Houjou Ujihide (北条氏秀), Houjou Saburou (北条三郎), Saburou Kagetora (三郎景虎)

Historically: Uesugi Kagetora was the seventh son (sixth to survive to adulthood) of Houjou Ujiyasu, younger brother of Houjou Ujimasa, Houjou Ujiteru, Houjou Ujikuni, Houjou Ujinori, Houjou Ujitada, and older brother of Houjou Ujimitsu. His mother was the sister-in-law of Tooyama Yasumitsu, a vassal of the Houjou Clan (other sources say Zuikeiin, Ujiyasu's principle wife). It's likely that he and Houjou Ujihide were two different people and that Ujihide was the son of Houjou Tsunashige and living in Edo while Saburou was living in Echigo, so most historians refer to him as Houjou Saburou when describing his early life.

As a child, he was sent into the priesthood at Souun Temple in Hakone, then sent as hostage to Takeda Shingen of the Takeda Clan in the three-way alliance between Houjou, Takeda, and Imagawa formed in 1554 (though this last point is now in dispute, as it is told only in the Records of Ancient Battles of the Eight Kanto Provinces and recorded in none of the Takeda Clan records.)

He was adopted by his uncle Houjou Genan in 1569 and married Genan's daughter.

When the Houjou and Uesugi clans formed an alliance in 1569, Saburou was sent to Uesugi Kenshin in an exchange of hostages with Kakizaki Haruie. (At first, the hostage was set to be Houjou Ujimasa's third son Kunimasumaru, but Ujimasa could not bring himself to send off his son, who was then still a baby.) Saburou was sent to the Uesugi clan in early 1570. Kenshin, who never married, developed a liking for the handsome and intelligent Saburou. He married his niece Seienin, the daughter of Nagao Masakage and older sister of Nagao Akikage (Uesugi Kagekatsu) to Saburou, gave him the name Kagetora (a name that had once belonged to Kenshin himself), and adopted him into the Uesugi Clan.

When Kenshin died suddenly in 1578 without naming an heir, Kagetora and Kagekatsu, similarly adopted by Kenshin, fought for succession to the position of clan head (the Otate no Ran). Though Kagetora held the early advantage with the backing of Uesugi vassals such as Uesugi Kagenobu, Honjou Hidetsuna, Kitajou Takahiro, and the Houjou Clan, the tide of the battle turned with Takeda Katsuyori's betrayal to Kagekatsu's side.

When the Otate fell in 1579, Kagetora attempted to escape to Odawara Castle, but was betrayed at Samegao Castle by Horie Munechika and committed suicide. His wife committed suicide along with him (though there are also accounts that she remained behind at the Otate and committed suicide there when her brother Kagekatsu refused Kagetora's surrender.) His oldest son Doumanmaru died at the hands of Kagekatsu's troops along with Uesugi Norimasa, and the rest of his children were believed to have died along with their parents.

In Mirage of Blaze: He was born to Houjou Ujiyasu and Zuikeiin as their eighth (seventh to survive to adulthood) and youngest son. After his death in the Otate no Ran, he was charged by Uesugi Kenshin to become kanshousha in order to ensure that the peace of Japan is not disrupted by the onshou as the leader of the Yasha-shuu and the commander of the Meikai Uesugi Army.
.

Takaya, too, could feel the immense «power» swelling inside him. He, not Kagetora, felt it. This «power» that he had unconsciously demonstrated in the battle with ShingenTakeda Shingen (武田信玄) 1521 - 1573

Also called: Takeda Katsuchiyo, Takeda Harunobu
Title: Shinano no Kami

Historically: Daimyo of Kai who became the head of the Takeda clan by rebelling against his father. Conquered Shinano and fought against Uesugi Kenshin. The two clans clashed five times on the plains of Kawanakajima, where neither gained complete victory until Shingen died of illness in his campaign against Oda Nobunaga and Tokugawa Ieyasu.
, with RanmaruMori Ranmaru (森蘭丸) 1565 - 1582

Also called: Mori Nagasada (森長定), possibly Shigetoshi (成利), Nagayasu (長康)

Historically: A vassal of Oda Nobunaga who served as his attendant from
an early age. His father, Mori Yoshinari, was also a vassal of Oda Nobunaga. Favored by Nobunaga for his talent and loyalty, he also followed the tradition of shudo with his liege-lord. He and his three younger brothers died with Nobunaga at the Honnou-ji on June 21, 1582.
, without even knowing to whom it belonged—he no longer doubted belonged to himself. Not to ‘Uesugi Kagetora’—him. Ougi Takaya no longer doubted.

This is ‘my’ power!

The power surged within him. The sense of completion filled every nook and cranny of his body. He understood. This was not the property of some fathomless stranger named Kagetora, but his. It was he, Ougi Takaya, who felt it now.

(I can do this!)

He would not cast away Ougi Takaya. As Ougi Takaya—he could fight with this incredible «power» as Ougi Takaya.

The surface of the pillar of light rippled slightly as if considering their auras. Naoe dropped to one knee and pushed his left hand against the ground. Takaya held out his right hand towards the pillar.

A flame-like aura surrounded both of them.

“Let’s do it, Naoe!”

“At your command!”

As he spoke, Takaya gathered «nenpanenpa (念波)

Lit.: "waves of will/thought"; a nendouryoku attack using spiritual energy which focuses the will and releases it in a burst to strike at a target.
» into the palm of his hand and shot it towards the pillar—the opening strike of the battle!

A portion of the pillar was blown away by Takaya’s «nenpa». The pillar flew apart in all directions, and the spirits scattered into the air. They attacked Takaya and Naoe with immediate hostility. Naoe’s «goshinhagoshinha (護身波)

Lit. "wave of self-protection"; the goshinha is a protective mesh spun from fine strands of spiritual energy which surrounds the caster and protects from an opponent's spiritual as well as physical attacks. The mesh gains strength and stability when it is multi-layered and becomes the goshinheki. The goshinha is Naoe's forte.
» stretched like a net over the two of them.

“Kagetora-sama, now!”

On beishiramandaya sowakaon beishiramandaya sowaka

「オン・ベイシラマンダヤ・ソワカ」

A mantra calling upon / a homage to Bishamonten. (Beishiramandaya = Bishamonten.)
, on beishiramandaya sowakaon beishiramandaya sowaka

「オン・ベイシラマンダヤ・ソワカ」

A mantra calling upon / a homage to Bishamonten. (Beishiramandaya = Bishamonten.)
!” Takaya’s eyes snapped wide. “Namu Tobatsu BishamontenNamu Tobatsu Bishamonten (南無刀八毘沙門天)

Lit. "Hail Eight-Sword Bishamonten" Chanted during "light-enclosing exorcism," the summoning of the Sword of Bishamonten, and other invocations to Bishamonten.
! For this demon subjugation, confer thy demon-vanquishing sword upon me!”

A violent plasmatic light blazed through the air. Those spirits touched by the shock were sent flying, trailing screams. The light enveloped Takaya with a terrible thunderous roar.

“Ugh...!”

Light flashed from Takaya’s fists, and a vast power settled into his arms. A mass of heated light took shape within Takaya’s hands, still joined in the ritual gesture of BishamontenBishamonten (毘沙門天)

Also know as: Bishamon, Tamonten, Vaiśravaṇa, Kubera

Bishamonten is one of the 12 Deva Guardians, the protector of the North and the most powerful of the Four Heavenly Kings. He is the god of warfare and warriors, sometimes called the "black warrior"; black is his symbolic color, and winter is the season over which he presides. He is often depicted as warrior with a crown on his head, a pagoda in one hand and a trident in the other. He punishes those who do evil and is also the guardian of the places where Buddha preaches. He is one who is all-knowing, who hears everything, who is always listening, and is completely versed in Buddha's teachings. He is one of Japan's Seven Deities of Fortune. The soldiers of his army are the powerful earth deities called Yaksha.

Bishamonten is also called "Tobatsu Bishamonten" (刀八毘沙門天), or "Eight-Sword Bishamonten", because of an error in translation passed down through the centuries. The original name, "Bishamonten of Tobatsu", pointed to a manifestation of Bishamonten which appeared in the Central Asian kingdom of Tou-po or Tobatsu (兜跋) to protect the capital city against invaders. Bishamonten in this form is depicted with a diadem on his head, four hands holding a key, a gem, a pagoda, and a halbert before him and eight arms holding eight swords around him.
. It stabilized in the blink of an eye and gained physical form.

The form was that of a sword: a genuine, superbly-forged katana whose cold blade released pale tendrils of light. Takaya understood. This object in his hand—yes. It was something that he alone could use. This sword was conferred only upon the general of the Meikai Uesugi ArmyMeikai Uesugi Gun (冥界上杉軍)

Lit. "Underworld Uesugi Army"; the army formed by Uesugi Kenshin to hunt down the onryou so that the peace of modern-day Japan is not threatened by centuries-old conflicts. It is composed of all the spirits who have some connection to the Uesugi and who were called upon by Kenshin. The Yasha-shuu could be called its commanders, though Uesugi Kagetora is the only person with the authority to lead it.
. He had without a doubt been given BishamontenBishamonten (毘沙門天)

Also know as: Bishamon, Tamonten, Vaiśravaṇa, Kubera

Bishamonten is one of the 12 Deva Guardians, the protector of the North and the most powerful of the Four Heavenly Kings. He is the god of warfare and warriors, sometimes called the "black warrior"; black is his symbolic color, and winter is the season over which he presides. He is often depicted as warrior with a crown on his head, a pagoda in one hand and a trident in the other. He punishes those who do evil and is also the guardian of the places where Buddha preaches. He is one who is all-knowing, who hears everything, who is always listening, and is completely versed in Buddha's teachings. He is one of Japan's Seven Deities of Fortune. The soldiers of his army are the powerful earth deities called Yaksha.

Bishamonten is also called "Tobatsu Bishamonten" (刀八毘沙門天), or "Eight-Sword Bishamonten", because of an error in translation passed down through the centuries. The original name, "Bishamonten of Tobatsu", pointed to a manifestation of Bishamonten which appeared in the Central Asian kingdom of Tou-po or Tobatsu (兜跋) to protect the capital city against invaders. Bishamonten in this form is depicted with a diadem on his head, four hands holding a key, a gem, a pagoda, and a halbert before him and eight arms holding eight swords around him.
’s own power of «choubuku».

(The Sword of BishamontenBishamonten-tou (毘沙門天刀)

The Sword of Bishmonten is an incarnation of Bishamonten, a physical blade which can be summoned only by the general of the Meikai Uesugi Army. It contains the power of «choubuku», and any spirit cut by it is exorcised; however, none-spiritual objects are not harmed by its blade.

Its summoning calls upon Namu Tobatsu Bishamonten with the incantation "on beishiramandaya sowaka". Its dismissal uses the incantation of unsummoning, "on basara bokisha boku."
...!) Naoe stared with widened eyes. Takaya’s «power» had now been completely resurrected.

“Here I come, onryouonryou (怨霊)

Lit.: "vengeful ghost"; the spirits of those who died in the Sengoku period who are still so filled with rage and hatred that they continue to exist in the world as vengeful spirits instead of being purified and reborn.
!” Takaya shouted, brandishing the sword. Fussing over names was pure pretentiousness now. Whether Takaya had made himself ‘Kagetora’ or Kagetora had made himself ‘Takaya’—in that instant.

The onryou attacked en-mass. Takaya swung the sword savagely. Ghosts disappeared wherever the sword touched, swallowed up by its blade. The Sword of Bishamonten was a sword of exorcism; any spirit it cut into was sent to the next world.

“What are you doing, Naoe! Hurry up and start!” Takaya yelled. In response Naoe gathered ‘energy’ into his left hand and began the earth tranquilization.

On sarabatataagyata hanna mannanau kyaromion sarabatataagyata hanna mannanau kyaromi

「オン・サラバタタァギャタ・ハンナ・マンナナウ・キャロミ」

Also known as: furai or furei "general gratitude" (普礼)

An expression of gratitude/general devotion to all the buddhas.
—...”

What he now used was the original earth-tranquilization method created by the Uesugi based on the mantras of secret Buddhist teachings. He chanted each mantra in succession; his true objective of summoning ChitenChiten (地天)

Also know as: Jiten, Prthivi

One of the 12 Deva Guardians who lives in the highest Heaven in the Plane of Desires, whose direction is downward. She is guardian of the earth, the mother goddess, and her counterpart is Bonten, who is guardian of the upward direction and creator of the universe.
took some time and considerable concentration. Consequently, the devotee was (essentially) helpless against the physical world, and needed a master of defense who could watch his back.

“You...!”

The countless number of ghosts who had formed the pillar attacked simultaneously, giving Takaya no time for breath as he cut them down with the Sword. An extremely intense battle.

Mirage of Blaze volume 4 chapter 5 insert

(Bastards!)

Takaya surrounded Naoe with a protective «goshinhagoshinha (護身波)

Lit. "wave of self-protection"; the goshinha is a protective mesh spun from fine strands of spiritual energy which surrounds the caster and protects from an opponent's spiritual as well as physical attacks. The mesh gains strength and stability when it is multi-layered and becomes the goshinheki. The goshinha is Naoe's forte.
» while slashing the accursed ghosts apart. The ghosts disappeared wherever the Sword tore into them, but more ghostly soldiers stood behind him as he turned!

 (baibai ()

Intoned by the Yasha-shuu at the beginning of choubuku, 'bai' is the "seed syllable" for Bishamonten, originally known as Vaiśravaṇa.
)
!” he shouted, forming the ritual gesture with his left hand. The air rent apart and sucked the spirit soldiers inside.

(Dual wielding...?!)

In the next moment, the rubble under his feet exploded, blasted apart by the onryou’s «nenpa».

“!”

The onryou dancing in the air launched their «nenpa» at Takaya.

“Fuuuck!”

Takaya dashed away, pulling the attacks with him. He blocked the «nenpa» coming at him with a «goshinhagoshinha (護身波)

Lit. "wave of self-protection"; the goshinha is a protective mesh spun from fine strands of spiritual energy which surrounds the caster and protects from an opponent's spiritual as well as physical attacks. The mesh gains strength and stability when it is multi-layered and becomes the goshinheki. The goshinha is Naoe's forte.
», and the next volley and the next shattered with violent blasts of plasmatic light on his shield.

“This how you wanna play?”

Roar.

The air at Takaya’s feet warped and rumbled. Countless pieces of rubble, large and small, rose into the air.

“Take this!”

The rubble shot towards the onryou, eliciting countless hoarse screams. Takaya strengthened the «goshinhagoshinha (護身波)

Lit. "wave of self-protection"; the goshinha is a protective mesh spun from fine strands of spiritual energy which surrounds the caster and protects from an opponent's spiritual as well as physical attacks. The mesh gains strength and stability when it is multi-layered and becomes the goshinheki. The goshinha is Naoe's forte.
» around Naoe as they flinched away. Then he cut down the spirits pressing up against his back with the Sword of Bishamonten and scattered the spirits attacking Naoe with his «nenpa».

Naoe continued to chant intently as his poured his «power» into the ground.

Noumakusamanda bodanan harachibiei sowakanoumakusamanda bodanan harachibiei sowaka

「ナウマクサンマンダ・ボダナン・ハラチビエイ・ソワカ」

A mantra of Chiten, used during the earth-tranquilizing ritual created by the Uesugi.

"noumakusamanda bodanan" = a devotion to the Buddhas/"homage to all the Buddhas"
"harachibiei sowaka" = reverence to Chiten, or "hail Chiten!"
, noumakusamanda bodanan harachibiei sowakanoumakusamanda bodanan harachibiei sowaka

「ナウマクサンマンダ・ボダナン・ハラチビエイ・ソワカ」

A mantra of Chiten, used during the earth-tranquilizing ritual created by the Uesugi.

"noumakusamanda bodanan" = a devotion to the Buddhas/"homage to all the Buddhas"
"harachibiei sowaka" = reverence to Chiten, or "hail Chiten!"
—...”

He could feel power like an electric current flowing through his left hand where it pressed against the ground. The protector-deity of the earth was quickening. ChitenChiten (地天)

Also know as: Jiten, Prthivi

One of the 12 Deva Guardians who lives in the highest Heaven in the Plane of Desires, whose direction is downward. She is guardian of the earth, the mother goddess, and her counterpart is Bonten, who is guardian of the upward direction and creator of the universe.
was awakening.

“Dammit!”

The onryou poured their «nenpa» upon Takaya with still more ferocity. The rubble attacked him. A wild squall blew up a cloud of sand that stole away his field of vision. Takaya blasted his «nenpa» into it blindly.

(I can’t see a goddamned thing in this!)

The onryou took advantage of the chinks in his defense. Raging spirits grazed against his shoulder, and something blade-like sliced down his flank.

“...!”

A sharp pain ran down his side as his clothes tore. Gritting his teeth against it, Takaya raised dagger-edged eyes.

“Don’t fucking screw around with me!” he spat, and swung the Sword of Bishamonten. The onryou shot towards him like arrows.

Zap...!

With an electric sizzle, the Sword of Bishamonten lengthened like a laser sword to mow down the onryou. But it was totally impossible for one person to end this!

“How much longer, Naoe!” Takaya shouted urgently after casting «ressa-choubukuressa-choubuku (裂炸調伏)

Lit. "rend-exploding exorcism"; a type of choubuku which uses the incantation "ari nari tonari...." Described as gun-like, as opposed to kouhou-choubuku.
» on the spirits. Naoe continued to chant with his eyes closed. Chiten’s power boiled up from the earth.

Noumaku samanda bodanan harachibiei sowakanoumakusamanda bodanan harachibiei sowaka

「ナウマクサンマンダ・ボダナン・ハラチビエイ・ソワカ」

A mantra of Chiten, used during the earth-tranquilizing ritual created by the Uesugi.

"noumakusamanda bodanan" = a devotion to the Buddhas/"homage to all the Buddhas"
"harachibiei sowaka" = reverence to Chiten, or "hail Chiten!"
. Noumaku samanda bodanan harachibiei sowakanoumakusamanda bodanan harachibiei sowaka

「ナウマクサンマンダ・ボダナン・ハラチビエイ・ソワカ」

A mantra of Chiten, used during the earth-tranquilizing ritual created by the Uesugi.

"noumakusamanda bodanan" = a devotion to the Buddhas/"homage to all the Buddhas"
"harachibiei sowaka" = reverence to Chiten, or "hail Chiten!"
...”

Naoe’s eyes snapped open.

The ground began to rumble. Chiten had awakened. The rumbling of the earth was evidence of Chiten beginning to break apart the spell’s ‘platform’. A refreshing ‘energy’ swelled up from beneath and enveloped Naoe and Takaya. Chiten had begun to cleanse the earth sullied by the curse with her purifying powers. This was Chiten’s curse-suppressing ritual.

Chiten began to disperse the invocation of the dead.

“All right! That’s two problems solved in one stroke!”

Takaya thrust the Sword of Bishamonten into the ground. The powers of Chiten and BishamontenBishamonten (毘沙門天)

Also know as: Bishamon, Tamonten, Vaiśravaṇa, Kubera

Bishamonten is one of the 12 Deva Guardians, the protector of the North and the most powerful of the Four Heavenly Kings. He is the god of warfare and warriors, sometimes called the "black warrior"; black is his symbolic color, and winter is the season over which he presides. He is often depicted as warrior with a crown on his head, a pagoda in one hand and a trident in the other. He punishes those who do evil and is also the guardian of the places where Buddha preaches. He is one who is all-knowing, who hears everything, who is always listening, and is completely versed in Buddha's teachings. He is one of Japan's Seven Deities of Fortune. The soldiers of his army are the powerful earth deities called Yaksha.

Bishamonten is also called "Tobatsu Bishamonten" (刀八毘沙門天), or "Eight-Sword Bishamonten", because of an error in translation passed down through the centuries. The original name, "Bishamonten of Tobatsu", pointed to a manifestation of Bishamonten which appeared in the Central Asian kingdom of Tou-po or Tobatsu (兜跋) to protect the capital city against invaders. Bishamonten in this form is depicted with a diadem on his head, four hands holding a key, a gem, a pagoda, and a halbert before him and eight arms holding eight swords around him.
fused. The sword glowed with an intense light. The countless onryou darted about, trying to escape. Naoe and Takaya formed the mudramudra (印)

Literally: "seal"; symbolic gestures usually made with the hands that imparts a specific quality to the user. In Esoteric Buddhism, each deity has his or her own mudra, which is used in conjunction with a mantra to perform a specific spell.
of BishamontenBishamonten (毘沙門天)

Also know as: Bishamon, Tamonten, Vaiśravaṇa, Kubera

Bishamonten is one of the 12 Deva Guardians, the protector of the North and the most powerful of the Four Heavenly Kings. He is the god of warfare and warriors, sometimes called the "black warrior"; black is his symbolic color, and winter is the season over which he presides. He is often depicted as warrior with a crown on his head, a pagoda in one hand and a trident in the other. He punishes those who do evil and is also the guardian of the places where Buddha preaches. He is one who is all-knowing, who hears everything, who is always listening, and is completely versed in Buddha's teachings. He is one of Japan's Seven Deities of Fortune. The soldiers of his army are the powerful earth deities called Yaksha.

Bishamonten is also called "Tobatsu Bishamonten" (刀八毘沙門天), or "Eight-Sword Bishamonten", because of an error in translation passed down through the centuries. The original name, "Bishamonten of Tobatsu", pointed to a manifestation of Bishamonten which appeared in the Central Asian kingdom of Tou-po or Tobatsu (兜跋) to protect the capital city against invaders. Bishamonten in this form is depicted with a diadem on his head, four hands holding a key, a gem, a pagoda, and a halbert before him and eight arms holding eight swords around him.
simultaneously.

 (baibai ()

Intoned by the Yasha-shuu at the beginning of choubuku, 'bai' is the "seed syllable" for Bishamonten, originally known as Vaiśravaṇa.
)
!”

The air around them froze. Several thousand spirits had been temporarily «bound»; they chanted in unison, “Noumakusamanda bodanan baishiramandaya sowakanoumakusamanda bodanan baishiramandaya sowaka

「のうまくさまんだ ぼだなん ばいしらまんだや そわか」

A mantra of Bishamonten which protects the caster from fatigue and calamity, usually used when starting a long or complex invocation.

"noumakusamanda bodanan" = a devotion to the Buddhas/"homage to all the Buddhas".
"Baishiramandaya" = a reverence to Bishamonten, or "hail Bishamonten!"
!”

Walls enclosed the spirits in all directions. The energy gathered in their fists swelled into a sphere of light in an instant.

Namu Tobatsu BishamontenNamu Tobatsu Bishamonten (南無刀八毘沙門天)

Lit. "Hail Eight-Sword Bishamonten" Chanted during "light-enclosing exorcism," the summoning of the Sword of Bishamonten, and other invocations to Bishamonten.
! For this demon subjugation, lend us thy power!”

Plasmatic light shot out from their hands as their «power» reached its peak.

They cried out at the same time, “«Choubuku»!”

In the next instant—

A flash of light swallowed everything!

 

Naoe stood as quiet returned to the ruins once more and turned to Takaya.

“That’s one down.”

The invocation of the dead had been dissolved. Takaya pulled the Sword of Bishamonten from the ground and shouldered it. The spirits, exorcised in one fell swoop, perhaps, had all disappeared with the «choubuku» light.

“Huh, that wasn’t bad. It didn’t take that much out of me.”

“I shouldn’t have asked Haruie and Nagahide to do three sites, then. Your way is probably more efficient.”

Takaya eyed the brightly-flashing Sword of Bishamonten.

“But why doesn’t this thing have a scabbard? Won’t we get arrested by the police for walking around with a naked sword?”

“I did not think that you would have awakened thus far either,” Naoe smiled wryly. “Let’s do some preparation for the next location. But that sword can only cut into spiritual bodies, so we’re quite safe.”

Takaya returned his gaze. “Then let’s hurry and get to the next site. Mogami will be making his moves when he notices us.”

“True enough. Since we don’t want to use «power» at an awkward place. Let’s go.”

They departed.

The rituals at Kyougamine progressed steadily.