1010 barbara ambros
165). These networks of temples would eventually be integrated into
both the Kogi Shingon and the Shingi Shingon schools.
In the first two decades of the seventeenth century, the newly estab-
lished Tokugawa regime promulgated numerous ordinances (hatto
) to regulate Buddhist schools. In the case of the Kogi and Shingi
Shingon schools, the bakufu issued ordinances for the major monas-
tic complexes in the Kansai region, including Mt. Kōya, Daigoji, Tōji,
Hasedera, and Chishakuin, as well as the Kogi and Shingi Shingon
temples in the Kantō region. These ordinances eventually applied to
the Shingon school as a whole (Ishii 1981, 50–58).
Around this time the bakufu also recognized the central head tem-
ples of each school and established hierarchical systems of head and
branch temples. Mt. Kōya functioned as the central head temple of
the Kogi Shingon school, but Tōji, Daigoji, and Ninnaji in Kyōto were
also important head temples in the school with strong branch-temple
networks (Sakamoto Masahito 1989, 85–86). Chishakuin in Kyōto and
Hasedera in Yamato province functioned as the headquarters of the
Shingi Shingon school.
However, despite the division into Kogi and Shingi Shingon, many
Shingi Shingon temples were affiliated with temples on Mt. Kōya or
with Tōji, Daigoji, and Ninnaji. In the Kantō region in particular, the
temple networks linked to Daigoji dating since the Kamakura period
remained connected with Daigoji even if they were formally affiliated
with the Shingi Shingon school (Jiinhonmatsuchō kenkyūkai 1981,
60–151, 1377–1813). These head-branch temple networks cut across
sectarian boundaries because certain temples had been linked through
ritual lineages to Tōji, Daigoji, and Ninnaji since the medieval period,
but now were identified doctrinally as Kogi Shingon or Shingi Shingon
(Sakamoto Masahito 1989, 85–86; Sakamoto Katsushige 1979b, 293).
The large head temples of the Kogi and Shingi Shingon schools
were responsible for the training of clerics. Among the head temples,
Mt. Kōya held a special role because it also functioned as the educa-
tional head temple of the Kogi Shingon school for many Kogi Shingon
temples in Sagami. Temple networks that had Tōji or Ninnaji as their
ritual-lineage head temple (jisō honji ) were still connected
to Mt. Kōya as their doctrinal head temple (kyōsō honji ).
This meant that even though these temple networks were linked to Tōji
and Ninnaji as their ritual-lineage head temples, the monastic train-
ing of the clergy took place on Mt. Kōya (Jiinhonmatsuchō kenkyūkai
1981, 37–49, 1073–85; Sakamoto Masahito 1989, 85).