764 lucia dolce
the traditional fivefold division of the Buddhist pantheon, but the
order and terminology differs from the major Tōmitsu anthology of
the time, the Kakuzenshō (TZ. 4–5). The rubric of rituals for
individual buddhas, for instance, starts with Yakushi, reasserting the
importance of this deity for the Tendai school (Dainichi is not given a
dedicated section). One also finds two distinct rubrics for buddhas of
doctrinal significance in Taimitsu, the uṣṇīsạ buddhas (sho bucchō
) and buddhalocana ( sho butsumo ). Among the ritual for
deities, too, are included some not found in Tōmitsu material, such as
the two-bodied Bishamon (sōshin Bishamon ).
Among the compendia of the monzeki lineages, the Monyōki
, in one hundred and eighty-four fascicles (originally one hundred
and thirty), is a massive record of the historical and economical devel-
opment of the Shōrenin and its ritual activities from the early twelfth
to fifteenth centuries. It was compiled by Son’en Shinnō
(1298–1356, a.k.a. Daijōin no Miya ), seventeenth abbot of
the cloister, but the printed edition available today includes later addi-
tions dating to the seventeenth and eighteenth centuries.
Of great value in the reconstruction of the liturgical specificity of the
other Taimitsu branch is the Hōhiki , the main ritual anthology
of the Jimon lineage, recently published in the Onjōji monjo. Compris-
ing forty-four volumes, it consists of three sets of oral transmissions
and records of performances. It takes its name from the first thirty-
three fascicles, compiled by Keihan (1155–1221) of Daihōin
(Shimozaka 2004).
Finally, although traditionally not catalogued as a ritual anthol-
ogy but rather as a chronicle (kike), the Keiranshūyōshū
should be included as a late-medieval compendium of ritual knowl-
edge. The existing one hundred and sixteen fascicles (one-third of
the original size) are in fact mostly concerned with esoteric rituals
(Grapard 1998; Nomoto 2001). The compiler, Kōshū, belonged to the
Seizan-ryū , a split-lineage of the Anō, thus in the same tradi-
tion as the author of the Asabashō. A comparison of the ways the same
ritual is covered in the two works, however, reveals an interesting shift
in sectarian awareness, with stronger emphasis on the threefold pat-
tern that characterized Taimitsu ortho-praxis in the Keiranshūyōshū.
The Lotus Sūtra ritual (Hokkehō ) is an instance of this shift
(Dolce 2006a).