. taimitsu 759
mantras of another set of apocryphal texts collectively known as the
Podiyu yigui^16 (cf. Asabashō, TZ 8:974–975).
Second, although the text described deities in a mandalic arrange-
ment, there are no extant examples of Suxidi jing mandalas that were
produced and used (Ōkubo 2001b, 112). It is thus not clear how the
triple structure centered on the Suxidi jing was to be implemented
in the ritual setting. There is material evidence that in the medieval
period the Lotus Sūtra mandala was used in a set with the Womb and
Diamond Mandalas, illustrating their nonduality (Dolce 2006a, 152–
55). The grounds for such a deployment may be found in the canonical
source that explained the Lotus Mandala, the Fahua guanzhi yigui
, a ritual manual of probable Chinese origin. Scholars
tend to include it in a category of texts presenting a combination of
the Womb and Diamond Worlds (Osabe 1966, 66–80; Dolce 2002,
227–31). More research is needed to fully understand the dynamics
that engendered such usage.
Other Solutions for the Threefold System: The Combinatory
Abhiṣeka
Because the content of the third category was difficult to define, both
the notion of the accomplishment class and its practical application
underwent remarkable changes throughout Taimitsu history. By using
another Chinese scripture of combinatory nature, the Yuqi jing, Annen
devised a double accomplishment class: he understood the Suxidi jing
to fulfill only the reality of the Dari jing, while the Yuqi jing com-
pleted that of the Jin’gangding jing.^17 The yugi initiation later
became a standard Taimitsu abhiṣeka.
A survey of ritual collections suggests, in fact, that since the late
Heian period, the soshitsuji initiation was replaced by a “combinatory
abhiṣeka” (gōgyō kanjō ). This abhis ̣eka occupied a signifi-
cant place in the Asabashō, after the Womb and Diamond initiations.
According to this source, the ritual was transmitted by both Ennin and
Enchin; however, scholars believe that it emerged during the process
of the transformation of the accomplishment rite which took place
(^16) On these texts see Chen 2009.
(^17) The relation between the Suxidi jing and the Yuqi jing needs further attention.
Such correspondence also affects the association between the main deities of the two
scriptures, Ichiji Kinrin and Butsugen Butsumo, who significantly were to become
emblematic Taimitsu deities (Misaki 1988, 529–37).