Saikō 2.5.4 The Buddhist temple within the Great Shrine Keta of Noto Province was commanded by the Emperor to install resident Buddhist monks, allowing them to initiate three monks every year. This practice was not abandoned for a long time.
Saikō 2.5.5 The Buddhist temples within the Great Shrine Kehi and the Shrine Miko of Echizen were commanded by the Emperor to install resident Buddhist monks, allowing the to initiate five monks every year; also five volunteer residents, making a total of ten monks in both. This practice was not abandoned for a long time.
Ten’an 2.4.7 Ten thousand bundles of rice were allocated to the Buddhist temple within the Shrine of Kehi of Echizen, for expenses in building a Buddhist image.
There are two references to the reading of the Diamond Sutra at major Shinto shrines. Shimizu comments that these are during the last illness of Emperor Montoku and may be seen as prayers for healing.
Saikō3.9.22 Monks were respectfully invited to the Great Shrines of Kamo and Matsunoo to read the Kongōhannyakyō. Limited to three days, it was completed.
Ten’an 1.5.3 One hundred and fifty monks were respectfully invited to the great shrines of Kamo – both Upper and Lower – and Matsunoo to recite the Kongōhannyakyō for a period limited to three days.
To me the evidence for the years 850-858 demonstrates that the Buddhist process of assimilation was still quite underdeveloped in the mid-ninth century.
In your article, on page 47, you suggest that sectarian Buddhism was "privileged in the sphere of healing, whereas kami worship prevailed in land protection." I think this is a good insight, even if somewhat oversimplified.