. shingon rissh 849
matic break from the tradition espoused by Japanese vinaya masters
from Jianzhen, through Jippan and Jōkei” and “none of these [for-
mer] vinaya masters would have allowed the use of self-ordinations to
ordain monks” (Groner 2005, 213–14).
Nevertheless, adherence to the precepts soon declined again, and
it was another three and a half centuries before renewed precepts
restoration attempts occurred at the beginning of the Edo period
(1603–1867). Myōnin (1576–1610), who together with his dis-
ciples Yūzon (n.d.) and Eun (n.d.) took self-initiation at
Byōdōshin’ō-in on Makiozan in Yamashiro in
1602, initiated this movement and subsequently transformed Maki-
ozan into a “practice hall (also maṇḍa) for precepts restoration” (ritsu
saikō dōjō ) (Ueda 1939, 121–22). The Makiozan faction
(Makiozanha ) inspired other Edo-period monks to estab-
lish other vinaya-vihāras (ritsuen ) or temples where monks were
trained in accordance with the Shibunritsu. For instance, Yoshinaga
(1585–1647) returned to his birthplace Kōyasan in 1619 after
being initiated by Eun, and founded the Shinbessho Entsūji
, which became the headquarters of Kōyasan Risshū. Yoshi-
naga’s pupil, Kaien Ekū (d. 1712), revived Shinhōji
on Ōtorizan in Izumi , and Jinin Emyō (1615–
1675), Myōnin’s second-generation disciple, restored Yachūji
in Kawachi (Kashū ).
Thus, Makiozan, Ōtorizan, and Yachūji became the centers of Shi-
bunritsu studies and are known as the “three vinaya training temples”
(ritsu no san sōbō ). Because their founders were Shingon-
affiliated monks, these temples are also called the “three branches of
Shingon Risshū” (Shingon Risshū no san ha ). How-
ever, the successors of these monks later considered themselves closer
to Risshū, and are therefore categorized as Shibun Risshū
(Dharmaguptaka-Vinaya school) or Shibunha (Dharmagup-
taka faction) (Ueda 1939, 122).
Some Edo-period monks went a step further and established their
own forms of Shingon Risshū. Jōgon (1639–1702, ordained by
Kaien), for instance, sought to establish a sangha according to the
orthodox teachings of the Buddha, and preached the “Dharma-Accor-
dant Mantra Vinaya” (Nyohō Shingon Ritsu ), which also
aimed to restore the Shibunritsu precepts. In 1677 he founded Enmeiji
in Kawachi and, relying on the patronage of the shogun Toku-
gawa Tsunayoshi (1646–1709), established Reiunji