To the people, a Ryōbu shrine was one where Buddhist priests officiated, a Yui-itsu shrine one where none but Shinto functionaries were seen.
Other sects, or rather schools, of Shinto were those of Deguchi and Suwiga, both of which arose in the seventeenth century. The former explains the phenomena of the Divine Age on principles derived from the Yih-King, an ancient Chinese book of divination; the latter is a combination of Yui-itsu Shinto with Sung philosophy.
All these sects were much given to strained analogies and fanciful comparisons in support of their views. The conversion of Saruta-hiko into a great moral teacher by the Deguchi Shinto is an example. Saruta-hiko is worshipped at road sides. He therefore came to be considered the God of roads and the guide and protector of travellers. But the road or way may be used metaphorically for the path of duty or virtue. Hence we have the astonishing result by which a phallic deity figures as the chief Shinto apostle of morality.
Other instances are the symbolic meanings ascribed to the regalia and the notion that the cross timbers of the roof of the typical Shinto shrine represent the (Chinese) virtues of benevolence, justice, courtesy, and wisdom.
These and many more of a similar character are argute scholastic speculations in which the people take little concern.
The Ryōbu, which retained its predominance until the eighteenth century, was by far the most important of these so-called Shinto sects.
It is impossible to trace here their somewhat complicated history. I may, however, note a few facts which will illustrate the character and extent of the encroachment of Buddhist and Chinese ideas on the native faith and cult.
As early as the eighth century a Mikado began the custom, subsequently continued during many centuries, of abdicating the throne after a few years' reign and assuming the Buddhist tonsure. The mode of imperial burial was modified in accordance with Buddhist ideas of the worthlessness of these mortal frames of ours. Some Mikados were cremated. One described himself as a slave of Buddha, and another in an official ordinance spoke of the Kami as obeying the laws of Buddha. After such an example was set by the high priests of Shinto, it could not be expected that their Court should be more faithful to the older cult. In the Heian period the nobles could not be induced to trouble themselves about the Shinto ceremonies, which were either deputed to subordinates or omitted altogether. The regular embassies to the shrines were neglected, except on some great emergency, such as famine, plague, or earthquake. Even the greatest Shinto rite of all--the Ohonihe, or coronation ceremony--was in abeyance for eight reigns, viz., from 1465 to 1687. What would have seemed even more shocking to an old Shintoist was the circumstance that Buddhist priests were allowed to take part in it.
Buddhist priests had the custody of nearly all the shrines, read Sutras, and performed Buddhist ceremonies there, such as baptism and goma sprinkling. Relics of Buddha were deposited in them. Buddhist temples had Shinto shrines of a Chinjiu, or protecting Kami, built in their courtyards. Buddhist architecture and ornaments were used for the Miya and ni-wô (the two kings, guardians of the gate) or shishi (lions) set up before them. The latter are an Indian conceit. They were originally set up at cemeteries in order to frighten wild beasts and prevent them from tearing up the dead. We are told that in the reign of Horikawa (1099) nearly all the shrines were in ruin.
The Onyôshi, or official college of professors of the Yin and Yang natural philosophy of China, who were equally prepared to compute an almanac or to exorcise a demon, were for many centuries entrusted with the performance of the harahi (purification ceremonies), and other Shinto functions.