852 klaus pinte
survey conducted in 1930, Shingon Risshū had seventy-two temples
( ji’in ), led by one chief abbot (kanchō ), thirty-five male
and four female chief priests ( jūshoku ), and fifty-nine male and
five female teachers (kyōshi ). The school had about 8,700 temple
supporters (danto ), and over 618,000 lay adherents (shinto )
(MD 1278a, s.v. “Shingon Risshū”). The Outline of Japanese Bud-
dhism (Nippon Bukkyō yōran )^14 draws approximately
the same picture based on a survey conducted in 1923 (Lévi 1937,
325). Compared to Shingon and Risshū, the Shingon Risshū of the
early 1920s was statistically larger than Risshū in numbers of ordained
priests, employees, temples, training facilities, and adherents, but was
still much smaller than the Shingonshū. Though still of some impor-
tance today, Shingon Risshū has become quite a peripheral denomina-
tion in contemporary Japan.^15
The Shingon Risshū scriptural canon (shōden ) includes the
following major works: 1) the Bonmōkyō; 2) the Yogācārabhūmi-
śāstra-prātimokṣa (Yuga kaihon or Yugashijiron kaihon
; T. 1579) translated by Xuanzang (646–648);^16
3) the Dharmaguptaka-prātimokṣa (Shibun-kaihon ;
T. 1429) (German translation in Hankó 2003, 17–81); 4) the
three major vinaya commentaries (ritsu san daibu )
by Daoxuan;^17 5) the Mūlasarvāstivāda-prātimoksa sūtrạ (Kon-
ponsetsu issai ubukai kyō ; T. 1454); 6) the
Mahāvairocana sūtra; 7) the Sarvatathāgata tattvasaṃgraha sūtra;
8) the Yogin sūtra (Yugikyō ; T. 867);^18 9) the Recitation
(^14) An “espèce de Vade-mecum” distributed gratis by the Japanese Buddhist Alliance
(Nihon Bukkyō Rengōkai ) exclusively to the Chinese and Korean
participants who attended the Congress on East Asian Buddhism (Tōa Bukkyō Daikai
) in October 1925. Hartmann 1937, 319–20.
(^15) As of this writing, the author has no access to more recent data.
(^16) Also called Bodhisattva-prātimokṣa or Pusajieben , actually comprising
only the last part of the fortieth and forty-first fascicles, i.e., T. 1579:510c7ff. (Mala-
lasekera 1972, 241b). The history of the prātimokṣa in Japan remains the subject of
future research. 17
The Sifenlü shanfan buque xingshi chao ( T. 1804) com-
piled ca. 628 and revised in 636 (Johnston 2000, 359–61). The two other commentaries
are the Sifenlü biqiu hanzhu jieben ( T. 1806) and the Sifenlü
shanbu suiji jiemo 18 ( T. 1808). On Daoxuan, see McRae 2005.
Full title: Jin’gangfeng luoge yiqie yujia yuqi jing, Kongōbu rōkaku issai yuga
yugi kyō , or Sūtra of the Pavilion with the Vajra Peak
and All Its Yogas and Yogins (attributed to Vajrabodhi). For a full, annotated Dutch
translation, see vanden Broucke 1990; English translation forthcoming in vanden