《卷七齊衡二年(八五五)五月辛亥【戊申朔四】》○五月辛亥。詔。能登國氣多大神宮寺。置常住僧。聽度三人。永々不絶。
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.
詔。越前國氣比大神宮寺。御子神宮寺。置常住僧。聽度五人。心願住者亦五人。凡一十僧。永々不絶。
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.
《卷十天安二年(八五八)四月戊戌【七】》○戊戌。充越前國氣比神宮寺稻一萬束。爲造佛像之料。
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.
《卷八齊衡三年(八五六)九月壬戌【廿二】》○壬戌。請僧於賀茂。松尾大神社。讀金剛般若經。限三日訖。
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.
《卷九天安元年(八五七)五月己亥【三】》○己亥。請僧百五十人於賀茂上下松尾大神社。令轉讀金剛般若經。限以三ケ日。
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.
Ross Bender
https://www.academia.edu/53291906/Shinto_in_Ninth_Century_Imperial_Edicts