824 donald drummond
at Negoroji , which subsequently became a fully independent
and influential center for scholastic study within the wider Shingon
esoteric tradition.
As a young monk, Raiyu received transmission in the gumonji rite,
which had had such significance for the founder Kūkai and the revi-
talizer Kakuban. Learning of his forbear’s practice, Raiyu traveled to
Ninnaji where Kakuban’s objects were preserved together with texts in
the master’s hand, which he then copied. This became Raiyu’s impetus
to pursue and revive Kakuban’s vision and scholarly efforts within in
the Daidenbōin-Mitsugon’in. In the process, he introduced an impor-
tant refinement to the scriptural, doctrinal, and ritual explications of
the semiannual esoteric study assemblies, a methodology known as
ryūgi , “vertical principles,” that he had learned from the Hossō
tradition. Raiyu asserted that to develop an argument in a correct or
right manner, merely lecturing and asserting something to be true or
compiling scriptural proof from texts was insufficient. He put forward
three steps: first, to ask whether or not one’s point accorded with rea-
son (dōri , the correct principle of things); second, to determine
if there were any supportive texts; and last, to examine whether or
not reason and scriptural proof from the texts were adequate. Only
after these three points were established could an argument or debate
proceed.
Kakuban had revived scholarly study of doctrine and ritual through
the Dharma Transmission Assemblies. In honoring Kakuban’s revi-
talization efforts, Raiyu moved the ritual locus of this study and
debate from the transmission assemblies to services of gratitude to
the founder (hōonkō). Having revived systematic interest in Kakuban
studies, Raiyu felt that the hōonkō was the appropriate setting
for such studies, supplemented by his own emphasis on ryūgi discus-
sion, argument, and debate (Kushida 1979, 245, 480–88).
All of the numerous sub-temples on Mt. Negoro followed Rai-
yu’s example and began utilizing and refining this methodology for
their own study and debate. In 1574, under the direction of Raigen
, chief leader (nōke ) of the Jōjū-gata faction on Mt.
Negoro, a thirteen-article set of regulations for argumentation and
debate known as the Shingirondan hatto (Regulations
for New Meaning/Debate and Argumentation) condensed two centu-
ries of practice. This set also focused on four ideals for the develop-
ment of doctrine: 1) “new” terminology and formulations were to be
encouraged, but their content had to be based on “old,” established