natgillin/translations-raw huggingface dataset:
Shinshu Jippa (Shinshu Kyodan Rengo)
真宗十派（真宗教団連合）
Shinshu Kyodan Rengo was organized as an association of Shinshu sects to promote cooperation and coordination among the sects in 1923, the 750th anniversary of Shinran Sho'nin's birth and the 700th anniversary of foundation of the religion.
真宗教団連合は、親鸞聖人生誕750年・立教開宗700年にあたる1923年（大正12年）、真宗各派の協調・連携を図る為に、真宗各派協和会として結成された。
The affiliated organizations are the following 10 schools, which are called "Shinshu Jippa".
加盟団体は以下の10派であり、「真宗十派」といわれる。
Jodo Shinshu Honganji School
浄土真宗本願寺派
Nishi Hongan-ji Temple (commonly called Nishi Hongan-ji) (Shimogyo-ku, Kyoto City), 10497 branch temples
西本願寺（通称　西本願寺）（京都市下京区）　末寺数　10497
Shinshu Otani School
真宗大谷派
Shinshu Honbyo (commonly called Higashi Hongan-ji) (Shimogyo-ku, Kyoto City), 9804 branch temples
真宗本廟（通称　東本願寺）（京都市下京区）　末寺数　9804
Shinshu Takada School
真宗高田派
Senju-ji Temple (Tsu City, Mie Prefecture), 643 branch temples
専修寺（三重県津市）　末寺数　643
Shinshu Kosho School
真宗興正派
Kosho-ji Temple (Shimogyo-ku, Kyoto City), 486 branch temples
興正寺（京都市下京区）　末寺数　486
Shinshu Bukko-ji School
真宗佛光寺派
Bukko-ji Temple (Shimogyo-ku, Kyoto City), 390 branch temples
佛光寺（京都市下京区）　末寺数　390
Shinshu Kibe School
真宗木辺派
Kinshoku-ji Temple (Yasu City, Shiga Prefecture), 250 branch temples
錦織寺（滋賀県野洲市）　末寺数　250
Shinshu Josho-ji School
真宗誠照寺派
Josho-ji Temple (Sabae City, Fukui Prefecture), 80 branch temples
誠照寺（福井県鯖江市）　末寺数　80
Shinshu Izumo-ji School
真宗出雲路派
Gosho-ji Temple (Echizen City, Fukui Prefecture), 67 branch temples
毫摂寺（福井県越前市）　末寺数　67
Shinshu Sanmonto School
真宗三門徒派
Sensho-ji Temple (Fukui City, Fukui Prefecture), 41 branch temples
専照寺（福井県福井市）　末寺数　41
Shinshu Yamamoto School
真宗山元派
Shojo-ji Temple (Sabae City, Fukui Prefecture), 21 branch temples
證誠寺(鯖江市)（福井県鯖江市）　末寺数　21
Other sects
その他の宗派
Shinshu Joko-ji School
真宗浄興寺派
Joko-ji Temple (Joetsu City, Niigata Prefecture), 12 branch temples
浄興寺（新潟県上越市）　末寺数　12
The Early Jodo Shinshu
原始真宗
Gannyu-ji Temple (Higashi Ibaraki District, Ibaraki Prefecture)
願入寺（茨城県東茨城郡）
Jodo Shinshu Bekkaku Honzan (Independent)
浄土真宗別格本山（単立）
Sainen-ji Temple (Kasama City, Ibaraki Prefecture) - which has Inada Soan, associated with Shinran, as its origin
西念寺(笠間市)（茨城県笠間市）-親鸞ゆかりの稲田草庵を由緒とする。
Gugan Shinshu
弘願真宗
Shogen-ji Temple (Fukui City, Fukui Prefecture), 8 branch temples
聖玄寺（福井県福井市）　末寺数　8
Makotono Jodo Shinshu Joko-ji School (Jodo Shinshu Joko-ji School)
淨土真信宗浄光寺派（浄土真宗浄光寺派）
Joko-ji Temple (Higashi-ku, Fukuoka City), 5 branch temples
浄光寺（福岡市東区）　末寺数　5
Shinshu Kita Hongan-ji School
真宗北本願寺派
Kita Hongan-ji Temple (Otaru City, Hokkaido Prefecture), 3 branch temples
北本願寺（北海道小樽市）　末寺数　3
Jodo Shinshu Kengoin School
浄土真宗遣迎院派
Kengo-in Temple (Kita-ku, Kyoto City)
遣迎院（京都市北区）
Kayakabe-kyo
カヤカベ教
The Sects that Separated after Ohigashi Sodo
お東騒動で分立した宗派
Jodo Shinshu Higashi Hongan-ji School (Former Tokyo Hongan-ji Temple)
浄土真宗東本願寺派（前・東京本願寺）
Higashi Hongan-ji Temple (Taito-ku, Tokyo) - the oldest son Kosho OTANI, 324 branch and affiliated temples.
東本願寺(東京都台東区)（東京都台東区）-長男大谷光紹、末寺・崇敬寺院数　324
The Hongan-ji Foundation
本願寺維持財団
Higashi Hongan-ji Higashiyama Joen (Higashiyama-ku, Kyoto City) - the second son Chojun OTANI, the current head-priest is his oldest son Narishige (Korin) OTANI.
東本願寺東山浄苑（京都市東山区）-2男大谷暢順、現門主は長男大谷業成（光輪）。
Higashiyama Kamikazan Hongan-ji Temple
東山上花山本願寺。
Otani Hongan-ji Temple (commonly called Otani Hongan-ji)
大谷本願寺（大谷本願寺）
Otani Hongan-ji Temple (Sakyo-ku, Kyoto City) - the 4th son Chodo (Kodo) OTANI
大谷本願寺（京都市右京区）-4男大谷暢道（光道）。
Founded as a religious corporation in February in 2007.
2007年2月、宗教法人設立。
New religions related to Jodo Shinshu
浄土真宗系新宗教
Jodo Shinshu Shinrankai
浄土真宗親鸞会
Jodo Shinshu Ichi no kai
浄土真宗一の会
Butsugen Shu
仏眼宗
Shinshu Chosei School
真宗長生派
Jodo Shinshu Doho Kyodan
浄土真宗同朋教団
Bukkyo Shinshu
仏教真宗
Monto Shu Ichimi School
門徒宗一味派
Followers association
信者団体
Jodo Shinshu Kekokai
浄土真宗華光会
Jurakudai (or Jurakutei) was a large residence built by Hideyoshi TOYOTOMI in Uchino, Kyoto (the site of the Outer Palace Precincts in Heiankyo, present-day Kamigyo Ward, Kyoto City) during the Azuchi-Momoyama period.
聚楽第（じゅらくだい／じゅらくてい）は、安土桃山時代に豊臣秀吉が京都の内野（平安京の大内裏跡、現在の京都市上京区にあたる）に建設した大邸宅。
Also called Jurakutei.
聚楽亭（じゅらくてい）ともいわれる。
It is a kind of castle with a moat, and thus sometimes called Juraku-jo Castle.
堀をめぐらした一種の城であり、聚楽城（じゅらくじょう）ともいわれる。
The construction of Jurakudai began in February 1586, as an office and an official residence of Hideyoshi, who became Kanpaku (chief advisor to the emperor), a chief councilor to the Emperor, and completed in September 1586.
聚楽第は関白になった秀吉の政庁兼邸宅として1586年（天正14年）2月に着工され、翌1586年9月には完成。
After Hideyoshi conquered Kyushu, he moved into Jurakudai from Osaka to administer political affairs.
九州征伐を終えた秀吉が大坂より移り、ここで政務をみた。
On May 9, 1588, he was visited by Emperor Go-Yozei and entertained him in Jurakudai.
1588年5月9日（旧暦天正16年4月14日）には後陽成天皇の行幸を迎えてこれを饗応している。
Also, he gave an audience to Tensho Shonen Shisetsu (Boys' Envoys to Europe during the Tensho era) and Ieyasu TOKUGAWA in Jurakudai.
また天正少年使節や徳川家康の謁見もここで行われた。
Jurakudai was supposedly extremely luxurious with its tiles covered with golden leaf.
聚楽第は瓦には金箔を貼るなど大変贅沢なものだったという。
Although being called "-dai" (meaning tei/house), Jurakudai was in fact a castle on a plain, since it included several enclosed areas such as a donjon with a castle tower in the center and a secondary enclosure around it, and was surrounded with a moat.
「第」（＝邸）とあるが、天守を持つ本丸を中心に二の丸などの曲輪を持ち、堀を巡らしており、実際は平城であった。
Within Jurakudai, houses for Hideyoshi's aides, SEN no Rikyu et al. were built.
邸内には側近をはじめ千利休などの屋敷も作られた。
Kitano Tenman-gu Shrine, where the Kitano Grand Tea Ceremony was held in October 1587, is located nearby Uchino, where Jurakudai was.
1587年10月に北野大茶会が催された北野神社社頭はこの聚楽第のあった内野からほど近い土地にある。
In December 1591, when Hideyoshi resigned as Kanpaku, his nephew Hidetsugu TOYOTOMI succeeded him as Kampaku and took over Jurakudai, at which time Emperor Go-Yozei visited again.
1591年12月に秀吉が関白職を甥の豊臣秀次に譲ると聚楽第も秀次のものとなり、その際後陽成天皇を再び迎えている。
In 1594, Hideyoshi began construction of Fushimi-jo Castle for his residence after his retirement, and in 1595, because of an adverse relationship with Hideyoshi, Hidetsugu was sent to Mt. Koya-san and then ordered to commit suicide, thereafter Jurakudai was demolished.
秀吉は隠居後の居所として1594年には伏見城の築城を始めるが、翌1595年に関係が悪化していた秀次を高野山に追放した後切腹を命じるに及んで、聚楽第も破却された。
Many buildings of Jurakudai were relocated into Fushimi-jo Castle, but some other buildings such as Hiunkaku of Nishi-Hongan-ji Temple, Karamon of Daitoku-ji Temple, Daimon of Myokaku-ji Temple (Kyoto City), and the entrance of Hanto-in of Myoshin-ji Temple, are also reported to have been relocated from Jurakudai.
聚楽第の建造物の多くは伏見城内へ移築されたが、西本願寺の飛雲閣、大徳寺の唐門、妙覚寺(京都市)の大門、妙心寺播桃院玄関など、聚楽第から移築されたという伝承がある建造物も少なくない。
Name
名称
It is known that Jurakudai was once called "Uchino Okamai" (or Uchino no Onkamae) during construction, which first appears in "Tamon-in Nikki" (The Diary of Tamon-in Temple), in the section of February 27, 1586, 'the construction of Uchino Okamai began on the last 21st.'
聚楽第は、建造中は「内野御構」（うちのおかまい／うちののおんかまえ）と呼ばれていたことが知られており、その初見は『多聞院日記』天正14年2月27日の条にある「去廿一日ヨリ内野御構普請」。
The name "Juraku" began to be used after Hideyoshi came back from the Kyushu campaign.
「聚楽」の名が使われ始めるのは九州征伐から帰還した後のことである。
As to the origin of the name "Juraku," there is a description of 'the place for gathering (ju) songs and dances (raku) for longevity' in "Jurakudai Gyoko-ki" (The Diary of Visit to Jurakudai) written by Hideyoshi's aide, Yuko OMURA, one of "Tensho-ki" (The Diary of Tensho).
「聚楽」という名の由来については、秀吉が御伽衆の大村由己に書かせた『天正記』のひとつ『聚楽第行幸記』に「長生不老の樂（うたまい）を聚（あつ）むるものなり」とある。
Since no other sources have been found so far, historians generally believe that the term "Juraku" was created by Hideyoshi.
これ以外に「聚楽」の出典が見いだせないことから、史家のあいだではこれが秀吉の造語によるものだとする見方が一般的となっている。
Jurakudai of today
現在
There is no recognizable structure of Jurakudai remaining today, except that the landscape bears its mark.
聚楽第は現在では地形にわずかに痕跡をとどめる程度で、整然とした遺構は残っていない。
In Matsuyamachi-dori, Shimo-chojamachi-dori, Agaru, Higashi Iru, Higashihori-cho, there is a historic site supposedly of "Tsuyu-no-I," but there is no evidence to show that it is a remnant of Jurakudai.
かろうじて「梅雨の井」跡と伝える史跡が松屋町通下長者町通上ル東入ル東堀町内にあるが聚楽第遺構との確証はない。
In addition, there remains a garden stone supposedly contributed by Kiyomasa KATO in Bundo-cho, to the north of Kyoto City, Demizu, Day Service Center in Chiekoin-dori, Demizu-dori, Sagaru, but there is also no evidence to show that it is a remnant of Jurakudai.
また智恵光院通出水通下ルの京都市出水老人デイサービスセンターの北向かい（分銅町）に加藤清正寄贈という庭石も残るがこれも確証はない。
Meanwhile, names of towns such as Suhama-cho, Suhamaike-cho, Tenbinmaru-cho, Yamazato-cho, Kitanogomon-cho, Kodaiin-cho, and Higashihori-cho markedly preserve vestiges of those days.
ただし、地名には、「須浜町」「須浜池町」「天秤丸町」「山里町」「北之御門町」「高台院町」「東堀町」などなお当時の名残を色濃く残している。
Also, there are many towns named after warlords who served under Hideyoshi, such as Nyosui-cho, Kodera-cho, Ukita-cho, Hidadono-cho, Tamura-Bizen-cho, Fukushima-cho, Chusho-cho, and Naoie-cho.
また「如水町」「小寺町」「浮田町」「飛弾殿町」「田村備前町」「福島町」「中書町」「直家町」など秀吉騎下の武将の名を冠した地名も多く見られる。
There is a monument to Jurakudai to the north of Seishin Elementary School in Jofukuji-dori, Nakadachiuri-dori.
浄福寺通中立売通の正親小学校北側に聚楽第跡の石碑が建っている。
Note that in recent investigation, remains of a moat and tiles with gold leaf have been found.
なお近年行なわれた調査では堀の跡などが発掘され、金箔瓦なども出土した。
"Nijo Shin-Yashiki" (Hideyoshi's before Jurakudai) of Hideyoshi HASHIBA (TOYOTOMI) of Nijo-jo Castle,
二条城羽柴（豊臣）秀吉の「二条新屋敷」（聚楽第の前の秀吉の邸宅）
A list of castles in Japan
日本の城一覧
The term "Shijin-so-o" refers to the topography and land physiognomy that are traditionally believed to be the best suited for the 'Four Gods' that govern the four directions of the heavens in China, Korea and Japan.
四神相応（しじんそうおう）は、中国・朝鮮・日本において、天の四方の方角を司る「四神」の存在に最もふさわしいと伝統的に信じられてきた地勢や地相のことをいう。
It is also called Shichi-so-o topography.
四地相応ともいう。
The Four Gods with an 'Oryu' (yellow dragon) or Kirin at their center are called the 'Go-jin' (Five Gods).
なお四神に中央に「黄龍」（おうりゅう）、あるいは麒麟を加えたものが「五神」（ごじん）と呼ばれている。
However, the correspondence between the Four Gods and actual geography in Japan differs greatly from that in China, South Korea, and North Korea.
ただし現代では、その四神と現実の地形との対応付けについて、中国や韓国・朝鮮と日本では大きく異なっている。
China and Korea
中国・朝鮮
Shijin-so-o topography in the feng shui of China and Korea indicates the form of Zofujusui (storing wind and collecting water) in which the terrain is enclosed by having tall mountains at the back (Haizan-Rinsui), a lake, river, or sea in the front (Sui), and smaller hills or mountains (Sa) on both sides.
中国や朝鮮での風水における四神相応は、背後に山、前方に海、湖沼、河川の水（すい）が配置されている背山臨水の地を、左右から砂（さ）と呼ばれる丘陵もしくは背後の山よりも低い山で囲むことで蔵風聚水（風を蓄え水を集める）の形態となっているものをいう。
The Four Gods in this case are as follows: the mountains in the back are Genbu (black warrior); Sui in front is Suzaku (a red phoenix); the left Sa with Genbu in the background is Seiryu (a blue dragon) and the right Sa is Byakko (a white tiger).
この場合の四神は、背後の山が玄武、前方の水が朱雀、玄武を背にして左側の砂が青龍、右側が白虎である。
In Kyoto, Japan it was possible to have the following association: the Tanzawa Mountains in the north as Genbu, Mt. Hidari-Daimonji as Seiryusa, Arashiyama in the west as Byakkosa and Ogura-ike Pond in the south as Suzaku; therefore, Kyoto was a land of Shijin-so-o topography exactly from the perspective of the feng shui standard.
日本の京都においても、北の丹沢山地を玄武、東の左大文字山を青龍砂、西の嵐山を白虎砂、南にあった巨椋池を朱雀とする対応付けが可能で、標準的な風水の観点から正しく京都は四神相応の地であった。
However, Ogura-ike Pond was completely consumed by landfills, which broke the Shijin-so-o topography of Kyoto.
ただし巨椋池が完全に埋め立てられてしまったために、京都の四神相応は破壊されている。
Mt. Funaoka, which once overlooked Suzaku-oji Avenue, is a little too small for Genbu.
なおかって朱雀大路を見通すことのできた船岡山は、玄武とするには小規模である。
In the standard viewpoint of feng shui, Mt. Funaoka is interpreted as Seiho, to which Sanryu, a dragon of mountains, is headed via Genbu.
標準的な風水の観点では、船岡山を玄武を伝ってやってくる山龍が目指す星峰と解釈している。
Japan
日本
In modern Japan, the interpretation that the Four Gods are related to 'mountain, river, road and lake,' as shown in the following table, is generally accepted.
現代の日本では次表のような、四神を「山川道澤」に対応させる解釈が一般に流布している。
However, this association has not necessarily been settled since ancient times.
しかし、この対応付けは古来から定まっていたというわけではない。
The "Sakuteiki Gardening Book" is source of the theory that equates the Four Gods to 'mountain, river, road and lake.'
「四神＝山川道澤」説の典拠となっているのは、『作庭記』である。
"Sakuteiki Gardening Book" explains how to create a garden, taking Shinden-zukuri (a style of architecture for the residence of court nobles) into consideration, in which the theory of 'Four Gods = Mountain, river, road and lake' is described as the ideal basis for such a garden.
『作庭記』は寝殿造を念頭においた庭園の作り方を述べた書物であり、理想の庭園の姿として「四神＝山川道澤」説を記述する。
It also explains that planting certain kinds of trees can substitute 'The Four Gods = Mountain, river, road and lake' in the event there is no mountain, river, road and lake to represent the Four Gods.
そして四神としての山川道澤がない場合に、特定の種類の樹木を特定の本数植えることで「四神＝山川道澤」の代用となることを説いている。
The interpretation that the Four Gods are related to 'mountain, river, road and lake' has been generally accepted in modern Japan, since the association of Seiryu=Kamo-gawa River (the Yodo-gawa River system), Byakko=Sanin-do Road, Suzaku=Ogura-ike Pond and Genbu=Mt. Funaoka was relatively successful with Heian-kyo as a model.
現在の日本で四神を「山川道澤」に対応させる解釈が一般的となったのは、平安京をモデルとして、青龍＝鴨川(淀川水系)、白虎＝山陰道、朱雀＝巨椋池(おぐらいけ)、玄武＝船岡山の対応付けが比較的うまく行ったと考えられるようになってからである。
In fact, "Sakuteiki Gardening Book" mentions nothing about Heian-kyo, much less the specific places of the mountain, river, road and lake.
しかし『作庭記』自体には平安京についての言及はなく、ましてや山川道澤の具体的地名などはまったく記されていない。
It is said that "Sakuteiki Gardening Book" was created at the end of the Heian period, judging by its content, which is why the theory of 'Four Gods = Mountain, river, road and lake' can only date back to the end of the Heian period.
『作庭記』はその内容から平安時代末期の作とされており、「四神＝山川道澤」説は平安時代末期までしか遡り得ないのが現状である。
Therefore, we need to pay attention to the fact that there is no proof of the argument based on the assumption that this theory is the ideological background for choosing the land for Heian-kyo, which was built in the late eighth century.
そのため、同説が8世紀後葉に建設された平安京選地の思想的背景であるとの前提に立った主張については裏付けがないことに注意が必要である。
Moreover, the association of mountain, river, road and lake, as allegedly done well into the Heian-kyo, has been claimed since the Edo period, which became the general interpretation later in the Meiji period.
さらに、平安京でうまく行ったとされる山川道澤との対応付けは、江戸時代以降に主張されるようになったものであり、それが一般的な解釈とされるようになったのはようやく明治時代になってからである。
In fact, even though a city prior to the Edo period would have been designed to match the Shijin-so-o topography, it is very unlikely that the Four Gods were Mountain, River, Road and Lake.
つまり、江戸時代以前の都市デザインが四神相応となるように設計されていても、その四神が山川道澤であるとは考えにくい。
For example, in the imperial rescript, when building the capital, Heijo-kyo is described as follows:
例えば平城京はその建都にあたっての詔勅に、「方今、平城之地、四禽叶図、三山作鎮、亀筮並従。
Right now, the place of Heijo is in accordance with the painting of four beasts; three mountains assuage things, and turtle augury tells the same.'
（方に今、平城の地、四禽図に叶ひ、三山鎮を作し、亀筮並に従ふ。）」とある。
The phrase 'accordance with the painting of four beasts' here means Shijin-so-o topography, which confirms that during the Nara period Heijo-kyo was considered to be the place having Shijin-so-o topography.
この「四禽図に叶ひ」とは四神相応のことであり、奈良時代には平城京が四神相応の地であると考えられていたことを確認できる。
The location of Heijo-kyo doesn't apply to a mountain, river, road and lake as described for Heian-kyo.
平城京の立地は、平安京で説かれるような山川道澤にはあてはまらない。
However, as long as it is associated with Shijin-so-o topography it is likely that another interpretation would have been accepted during the Nara period.
しかしそれを四神相応とする以上、奈良時代には別の解釈がとられていたことになる。
Shirin Saiyo-sho commentary in the late Kamakura period mentions that 'the central mountains are related to Genbu, and the people, panoply and oven are related to Suzaku...,' which shows that Suzaku was associated with 'people, panoply and oven.'
また、鎌倉時代後期の詞林采葉抄では「その中山を玄武に当て、貴人金爐を朱雀に当て、・・・」とあり、朱雀に「貴人金爐」が対応付けられていることがわかる。
Moreover, "Ryueihikan" mentions that 'Winds of the Edo Castle merit the position of the world's castle, and its land coincides with Shijin-so-o topography'.
さらに『柳営秘鑑』によれば、「風此江戸城、天下の城の格に叶ひ、其土地は四神相応に相叶ゑり」と記されている。
The author of "Ryueihikan", Yamon KIKUCHI, considered that Edo Castle was built on the land coinciding with Shijin-so-o topography.
『柳営秘鑑』の著者である菊池弥門にとって、江戸城は四神相応の地に建設された城郭である。
But if applying the theory that 'Four Gods = Mountain, river, road and lake', then Tokyo Bay, which is likely to be Suzaku (god said to rule over the southern heavens), spreads from east to south-by-southeast, and Koshu-kaido Road, which is likely to be Byakko (god said to rule over the western heavens), only stretches to the west no matter how you see them in their favor."
しかし、「四神＝山川道澤」説を採用するとすれば、どう贔屓目にみても朱雀となりそうな東京湾は東から南東を経て南への広りがあるわけだし、白虎となりそうな甲州街道も単に西に延びているだけである。
It is far-fetched to say that such geography matches the theory of 'Four Gods = Mountain, river, road and lake.'
このような地形をもって、「四神＝山川道澤」説に合致しているとするのは、牽強付会というべきだろう。
Furthermore, the interpretation that Himeji Castle, Fukuyama Castle (Bingo-no-kuni) or Kumamoto Castle matches the Shijin-so-o topography of 'Mountain, river, road and lake' theory emerged later.
さらに言えば、姫路城や福山城(備後国)、熊本城などを「山川道澤」の四神相応とするもの同様に後世に創られた解釈である。
As for Nagoya Castle, "Kinjo-onko-roku records" mentions that 'Your great castle has roads open to four directions, and people gather from all over the world; like the world's castle, it places chokepoints at about 40 kilometers; it has mountains in the east, the sea in the south, Kiso-gawa River in the northwest, and in between it installs strategic stops at a distance of about 140 kilometers (omission); lying ahead, a fort on Mt. Yagoto in the east, Saya and the armed camp in Kiyosu in the west (omission); with the castle, camps and walls, these indicate the key castle of Shijin-so-o topography.'
名古屋城についても『金城温古録』では、「名府御城の如きは、道を四道に開かれて、四方より人民輻湊する事、恰も天下の城の如く十里に嶮地を置き、東は山、南は海、西北は木曾川あり、その中間、三五里を隔て要害設し給ふ（中略）、先は東は八事山の砦柵、西は佐屋、清州の陣屋（中略）、城、場、郭の三を備へ、四神相応の要地の城とは、これを申奉るなるべし」と記述されている。
The Shijin-so-o topography described in "Kinjo-onko-roku records" is not 'mountain, river, road and lake,' either.
『金城温古録』で語られている四神相応もまた「山川道澤」ではない。
There is no concept of certain fortune on a certain direction in the feng shui of ancient China, so it is an original Japanese concept to abhor Kimon (the direction of northeast, called an ogre gate) and Urakimon (the direction of southwest which is the opposite side of Kimon).
また古代中国の風水では特定の方位について固定した吉凶をとる考えはなく、鬼門・裏鬼門を忌むのは日本独自の考え方である。
In this sense, one must doubt the theory expressed in "Kamadoyama Kyuki histroy book" that Dazaifu Tenmangu Shrine was made based on feng shui according to the description that Kamado-jinja Shrine was made to protect Kimon of Dazaifu Tenmangu Shrine at the time of its construction.
そういう点で『竈門山旧記』を根拠として、竈門神社が大宰府の鬼門を護るために大宰府建設時に創建されたという記述から、大宰府が風水に則って作られたとする説は問題が多い。
This is how the interpretation of Shijin-so-o topography has changed from ancient times to the early modern times, and it is believed to be unique and different from the feng shui of ancient China.
このように四神相応の解釈は古代から近世にかけて変化していき、古代中国の風水とは異なる独自のものであったと考えられる。
Grand Sumo - The four tassels with different colors above the sumo ring were relics of four pillars that originally held up the roof of Kataya, indicating the Four Gods.
大相撲-土俵上にある4つの色分けされた房は元来方屋の屋根を支えた4柱の名残であり四神を表している。
Emperor Uda (June 14, 867 - September 8, 931), the fifty-ninth Japanese Emperor, was in power from December 9, 887 to August 8, 897.
宇多天皇（うだてんのう、貞観9年5月5日（867年6月10日）-承平元年7月19日（931年9月3日））は、日本の第59代天皇（在位：仁和3年11月17日（887年12月5日）-寛平9年7月3日（897年8月4日））。
The last name is Sadami.
名は定省（さだみ）。
Emperor Uda was the seventh prince of Emperor Koko.
光孝天皇の第七皇子。
His mother was Empress Dowager Hanshi-Joo, who was the daughter of Emperor Kammu's son, Imperial Prince Nakano.
母は桓武天皇の皇子仲野親王の娘・皇太后班子女王。
Although he once left the Imperial Family and was granted the surname of Genji and called MINAMOTO no Sadami, he returned to the Imperial Family on August 29, 887 with the help of Kampaku, chief adviser to the Emperor, FUJIWARA no Mototsune, and became a prince on August 30, 888.
一度臣籍降下し、源氏の姓を賜って源定省を称したが、後に実力者の関白藤原基経の後押しで887年（仁和3年）8月25日に皇族に復帰し、翌8月26日に皇太子に立てられる。
This is strongly related to the fact that Emperor Uda was the adopted son of Naishi no Tsukasa FUJIWARA no Yoshiko, who was Mototsune's half-sister.
これには宇多天皇が基経の異母妹である内侍司藤原淑子の猶子であったことが大きい。
He became Emperor on November 21, the day Emperor Koko passed away due to ill health.
同日に光孝天皇が病没したため践祚し、11月17日に即位した。
The first child, Imperial Prince Atsugimi (later called Emperor Daigo), was the son of Nyogo (Empress Dowager Zo), FUJIWARA no Inshi (Taneko).
第一皇子敦仁親王（のちの醍醐天皇）は、女御（贈皇太后）藤原胤子の子。
FUJIWARA no Inshi was one of the wives of Emperor Uda when he was young, and was a daughter of Naidaijin FUJIWARA no Takafuji.
藤原胤子は内大臣藤原高藤女で、宇多天皇が若い時からの妻の一人。
The Nyogo were FUJIWARA no Inshi, FUJIWARA no Onshi (Yoshiko), TACHIBANA no Gishi (Noriko), SUGAWARA no Enshi (Hiroko) and TACHIBANA no Boshi (Fusako).
藤原胤子の他、女御は藤原温子、橘義子、菅原衍子、橘房子。
FUJIWARA no Onshi (Yoshiko) was Mototsune's daughter and became one of the Emperor Uda's wives after his enthronement.
藤原温子は基経の女で、宇多帝即位後に入内した。
After Nyogo FUJIWARA no Inshi died of illness, Imperial Prince Atsugimi was adopted and she became the prince's wife when Emperor Daigo was enthroned.
女御藤原胤子が病没後、皇太子敦仁親王を猶子とし、醍醐天皇即位に伴い、皇太夫人となる。
Because she lived in Higashi-Shichijo-no-Miya during the last part of her life, she was also called Higashi-shichijo-ko or Shichijo-ko.
晩年は東七条宮に住んだため、東七条后、七条后とも称される。
Shinjaku-Hosshinno was the son of TACHIBANA no Gishi (Noriko), whose wife was the daughter of SUGAWARA no Michizane; the name became apparent years later, when SUGAWARA no Michizane had a false charge brought against him.
橘義子からは真寂法親王があり、菅原道真女を妻としたことから、後年菅原道真の誣告に際してその名が出た。
SUGAWARA no Enshi (Hiroko) was a daughter of SUGAWARA no Michizane.
菅原衍子は菅原道真の女。
There are many princes and princesses.
皇子皇女多数。
Most of Emperor Uda's grandchildren were granted the surname Genji and left the Imperial Family.
宇多天皇の孫は、ほとんどが源氏の姓を賜り、臣籍に降下した。
The Genji clan, which originated from the Emperor Uda Family, is called Uda-Genji; those who came from the Genji group of FUJIWARA no Inshi's daughter, Imperial Prince Atsumi, had the most power.
宇多天皇から出た源氏を宇多源氏といい、藤原胤子の子・敦実親王から出た系列が最も栄えた。
MINAMOTO no Masanobu, Imperial Prince Atsumi's son, became Sadaijin; his daughter, MINAMOTO no Rinshi, was a wife of FUJIWARA no Michinaga and mother of Emperor Ichijo Chugu FUJIWARA no Shoshi and Kampaku FUJIWARA no Yorimichi.
敦実親王の子・源雅信は左大臣を務め、その女・源倫子は藤原道長の正室となり、一条天皇中宮藤原彰子や関白藤原頼通の母となった。
The lords of the Imperial Palace who kept their positions were the AYANOKOJI Family and the SASAKI clan, who were descendents of the Masanobu, who had originally moved to Ohmi and were indigenized and gave themselves the name SASAKI.
朝廷貴族としての地位を維持した子孫としては、公家の綾小路家などがあり、また雅信から近江に土着した佐々木氏が出ている。
Genealogy
系図
The Emperor appointed FUJIWARA no Tokihira and SUGAWARA no Michizane to positions of trust (Kampyo-no-chi).
藤原時平と菅原道真を重用した（寛平の治）。
The construction of the Ninna-ji Temple was ordered by Emperor Uda in 888.
888年（仁和4年）に造立された勅願寺が仁和寺。
The Imperial Throne was passed to Emperor Daigo, and later Emperor Uda became a high priest at Ninna-ji Temple.
その後、醍醐天皇に譲位し、仁和寺に入って法皇と称した。
In the old days it was believed that Emperor Uda came to power due to his strict Buddhist belief; however, one recent theory says the reason was that dominant political control had been taken away from the Fujiwara clan, or that it was done to stop the complaints from the royal families after Emperor Uda came into power by coming back to the Imperial Family, although he had become an allegiant (as indicated by the retired Emperor Yozei in his remark in "Okagami (The Great Mirror)," which is described below).
天皇の譲位については古くは仏道専心説が有力であったが、近年では藤原氏からの政治的自由を確保するためとする説、一旦臣下から皇族に復帰して即位したためにこれに不満を抱く他の皇族の皇位要求の動きに先んじた説などがある（後述の『大鏡』の陽成上皇の発言はその暗示ともされる）。
Emperor Uda mentioned in "Kampyo-Goyuikai"/"Kampyo-no-Goyuikai (a group of precepts for governing)" that he was greatly shocked by the death of Udaijin, MINAMOTO no Yoshiari, which could have been one of the reasons he left the throne.
また『寛平御遺誡』には右大臣源能有の死による強い衝撃について書かれており、退位と結びつける見方もある。
On the other hand, the relationship with the retired Emperor Yozei was tense.
一方、陽成上皇との関係は微妙であった。