850 klaus pinte
on Hōrinzan in Yushima (Edo) in 1691. The Reiun
branch (Reiunha ) of Nyohō Shingon Ritsu employs the Shi-
bunritsu and is still extant today (Ueda 1939, 123).
On the other hand, Jiun (1718–1804), who succeeded the
Yachūji lineage, is the founder of what is known as the “Correct
Dharma Vinaya” (Jōbō Ritsu ), which he proclaimed in 1756.
Thirty years later, Kōkiji in Kawachi was recognized as the
head temple of Jōbō Ritsu. In this denomination monastics not only
employed the Shibunritsu but also studied the Uburitsu ( Kon-
pon-setsu issai ubu binaya , T. 1442) or the
Mūlasarvāstivāda-vinaya translated by Yijing (635–713) in the
early eighth century (Ueda 1939, 123).^11 Even though Jiun’s Konpon-
setsu issai ubu esō ryakuyō suggests that he
envisioned establishing a sangha according to the Uburitsu, he never
argued for exclusive reliance on it, nor did he reject the Shibunritsu
as the foundation for the legitimate ordination procedure (Ueda 1939,
127; for Jiun’s vinaya sermons, see Watt 1992).
While it was initially designed to revive the Shibunritsu, and there-
fore referred to as the Dharmaguptaka branch (Shibunha), Edo-period
Shingon Risshū also developed a Mūlasarvāstivāda branch (Ubuha
) (Ueda 1939, 141). This Uburitsu movement started with Myōzui
(1696–1764), who was seventh in the Shinbessho, or Entsūji,
lineage on Kōyasan. Together with his disciples Mitsumon
(d. 1788) of Shinbessho, Gakunyo (1716–1773; also Kakunyo)
of Fukuōji in Aki (modern-day Hiroshima), and Mitsu-
mon’s disciple Tōkū (1745–1816) of Matsuoji in Tango
(also Gotan ), Myōzui claimed that Shingon adepts should
uphold the Uburitsu instead of—not in addition to—the Shibunritsu,^12
(^11) The Uburitsu is often ambiguously referred to as Uburitsu , which can
also point at the Chinese translation of the Sarvāstivāda-vinaya (Jūjuritsu ) or
Ten Recitations Vinaya (T. 1435) (Clarke 2006, 3, n. 4). For more information on the
interpretation of the term in this context, cf. Ueda 1932, 1–14. For a study of
the Sanskrit 12 prātimokṣa of the Mūlasarvāstivādins, see Prebish 1975.
Although Mitsumon, Gakunyo, and Tōkū’s preaching of the Uburitsu revival is
based on the teachings of Myōzui, it is important to note that Myōzui owed his prefer-
ence for this vinaya to Shingen (1689–1758) of Jōren’in on Kōyasan. In
1756 Shingen recommended that Jiun write a revision on the Nankai kikiden
, i.e., Nankai kikiden geranshō , finished at Fudōji in
Nukata in 1758. Before his death, Shingen added an epilogue to Jiun’s Ubu esō
ryakuyō in which he argued for the exclusive implementation of the
Uburitsu. Therefore, Shingen, and not Myōzui, can be considered the actual founder