We first see the translation of a variety of texts representative of the growing interest in mantra and dhāraṇī. Many of these texts promote a particular dhāraṇī, ritual, and deity. Second, we see the advent of texts representing distinct and comprehensive systems that are meant to codify the swelling tide of mantric texts, deities, and techniques. Full entry into these systems was accessed only through abhiseka, effecting the ritual transformation of a disciple into a cosmic overlord. Third, these overarching systems were given what amounts to imperial imprimatur during the twenty year period from the 760s into the 780s. During this period, particularly during the period of Daizong's 代宗 (r. 762-779) support of Amoghavajra (Bukong jin'gang 不空金剛 704-774), significant religious and institutional infrastructure was put in place, including imperially sanctioned altars for abhiseka ̣ in certain monasteries and imperial palaces for the performance of rituals to benefit the state; construction projects, including the renovation of Jin'ge Monastery 金閣寺 on Mount Wutai 五台山; and the installation of Mañjuśrī as the patron in official government monasteries.