760 lucia dolcearound the time of Kōgei (Misaki 1988, 568–573). The question of
the extent to which it actually corresponded to the soshitsuji initia-
tion was raised already in medieval sources (cf. Keiranshūyōshū, T.
2410.76: 884a–b).
In general, the gōgyō abhiṣeka consisted of performing the two man-
dala initiations simultaneously. Two ritual platforms were used, and
the practitioners were instructed to visualize both mandalas (Asabashō
18–19, “Gōgyō,” TZ 8:838–841), while the mudrās and mantras of each
mandala were transmitted separately, in alternate order (Asabashō
6, “Gōkanki,” TZ 8:777–779). However, these practices seem not to
have been standardized in the medieval period, and much was left
to the performer’s interpretation (Asabashō 9, “Kanjō shiketsu,” TZ
8:788–979). Later ritual sources, such as the sixteenth-century Ōmushō
, attest that by the end of the medieval period the combinatory
initiation became a distinctive Taimitsu feature.^18Evolutions and Sectarian Interactions: Medieval Taimitsu
The shift between different possible ritualizations of the tripartite form
of tantrism is one example of Taimitsu doctrinal and ritual evolution
beyond the paradigms initiated by Ennin and Enchin. Medieval Taim-
itsu still need to be explored in full, but attention should be given to
the dynamic developments that took place from the late eleventh to
fourteenth centuries, when novel understandings were articulated and
ritually enacted.
The weight assumed by the Yuqi jing is another example that sug-
gests a shift of focus in the discursive construction of tantric practice,
and the extensive commentarial production of the medieval period
attests to this. The scholiast Chōgō (1259–1350) was a key fig-
ure of this reappraisal. His extensive work, the Yugikyō chōmonshō,
of which several manuscripts have been preserved, represents a major
Taimitsu interpretation. It was shaped by the tradition of the Anō lin-
eage but includes oral transmissions of the Jimon and Tōmitsu lin-
eages (ZTZ mikkyō 2 [kyōten chūshaku rui 1]: 257–355).^19 Kōshū’s(^18) The Ōmushō, a comprehensive compendium in six volumes of Tamitsu initia-
tions as upheld by the Renge lineages in Kantō (compiled in 1572, see n. 4), presents
six types of advanced abhiseka: Womb Mandala, Diamond Mandala, combinatory, ̣
distinct (risagō , which is the name of a combinatory abhis eka as transmitted ̣
in the Kawa lineage), secret ( 19 himitsu) and yogic (yugi ). (ZTZ 4: 1–253.).
Chōgō was a disciple of Shōchō, the author of the Asabashō. He was also the
author of a collection of ritual knowledge, the Sōjishō ( T. 2412.77:53–94).