. taimitsu 747
Textual sources identify two major divisions since the mid-Heian
period: Kawa-ryū (abbreviation of Yokawa-ryū), founded by
Kakuchō (960–1034), disciple of Ryōgen; and Tani-ryū
(abbreviation of Minamidani-ryū ), founded by Kōgei
(977–1049, a.k.a. Ikegami Ajari). The two branches take their names
from the areas of Mt. Hiei where their founders were originally located,
Yokawa and Minamidani, both in the precincts of the Eastern Pagoda.
This division in two major streams follows the division of Tōmitsu in
Ono and Hirosawa, but it is a later designation and does not reflect
the actual development of the two branches.
Kakuchō was a remarkable scholar and his works remained influ-
ential in later Taimitsu and Tōmitsu scholarship,^5 but his lineage was
short-lived. It flourished at the time of its founder, but later died
out. The Tani branch, on the contrary, prospered through the centu-
ries, splitting into discrete dharma lines that would comprise nearly
all the so-called thirteen lineages. The main branch was carried on
by Kōgei’s main disciple, Chōen (or Jōen,^6 1016–1081), known
also as Ōhara Ajari , who was considered the founder of
the Sanmai lineage. The Sanmai-ryū was originally called Ōhara-ryū
, but became better known as Sanmai, after the title of Chōen’s
disciples, Ryōyū , who was known as Sanmai Ajari.
The monzeki lineages were significant centers of transmission of
esoteric knowledge and techniques. They were based at the cloisters of
princely abbots (hoshinnō ), which from the late-Heian period
(1534–1603). This work also indicates four Sanmon representative lineages: Anō,
Butchō, Renge and Sanmai. On the thirteen lineages see Inada 1932, 1933 and Ōkubo
- Today advanced initiations on Mt Hiei take place according to four ritual tradi-
tions: Sanmai, Hōman, Anō and Seizan. (Seizan, initiated by Gongō, was not
counted as one of the thirteen lineage, probably because Gongō considered himself as
belonging to the Anō lineage.) 5
Among Kakuchō’s extensive writings, the Taizō sanmitsushō in five
volumes (T. 2398), the Kongō sanmitsushō in five volumes (T. 2400), the
Tōmandara shō in three volumes (T. 2401), the Sai mandarashō
in one volume (T. 2402), the Gosōjōshin shiki in one volume
(T. 2403), and the Taizōkai shōki in one volume (T. 2404) are worth
mentioning. However, several works of the hongaku type produced by later Tendai
circles were also attributed to Kakuchō (cf. Stone 1999a). In doctrinal terms, one of
Kakuchō’s characteristics was his interpretation of the “teacher of esoteric Buddhism”
found particularly in Tō mandara shō bekkan (T. 2997).
(^6) Tendai sources, such as Kiuchi 1990, give the pronunciation Jōen, while standard
dictionaries, such as Mikkyō daijiten, and Nihon bukkyō jinmei jiten have Chōen. Here
I follow the most common pronunciation.