nntsuzu/KFTT huggingface dataset:
English: According to a theory, a miko who had served the god of the sun came to be regarded as identical to the god himself; this caused the god to be thought of as female, although the god of the sun is typically male.
Japanese: 太陽神は本来男神であるが、それに仕える巫女が太陽神と同一視され、女神になったとする説がある。
English: Other theories consider that Amaterasu Omikami is female because her myth was established during the era of Empress Jito, or because Himiko was her model.
Japanese: また、女神であるのはこの神が成立したのが女帝である持統天皇の頃であるからという説や、現在では卑弥呼が天照大神のモデルであったとする説もある。
English: The idea that the god of the sun (Amaterasu Omikami) and the god of the moon (Tsukuyomi) were born from the eyes of Izanagi shows a strong influence of Taoism, whose canons "Reiho gobujo" (completed by the sixth century) and "Goho innenkyo" (written at the beginning of the seventh century) respectively contain descriptions of "turning his eyes into the sun and the moon" and "turning his left eye into the sun and his right eye into the moon."
Japanese: 天照大神・ツクヨミの太陽・月の神の「目」からの誕生は道教の経典・教理書の『霊宝五符序』（6世紀以前）に「目を日月となす」、『業報因縁経』（7世紀初頭）に「左の眼を日と為し、右の眼を月と為し」とあり、道教の強い影響が指摘されている。
English: Some say there is a parallelism between Shinto and Taoism in some of the terms used for Ise Jingu Shrine, which worships Amaterasu Omikami—such as okami (great god), Jingu, itsuki no miya, itsuki no yakata, murasaki no mizo, kiyoginu, mitegura and usukinu—and in the idea behind dividing its shrine into Kotai jingu and Toyouke daijingu.
Japanese: また、天照大神を祀る伊勢神宮の大神、神宮、斎宮（いつきのみや）、斎館（いつきのやかた）、紫御衣（むらさきのみぞ）、明衣（きよぎぬ）、幣帛（みてぐら）、五色薄絁（うすきぬ）などの用語や、神宮を皇大神宮と豊受大神宮とに分ける観念なども道教と一致しているという。
English: In comparative mythology, the myth of the birth of Amaterasu Omikami is nearly identical to that of Pangu, as recorded earlier (somewhere during the third or fourth century).
Japanese: 比較神話学的には、天照大神らの誕生神話は、より古い時代（3-4世紀）に記録がある盤古神話とほぼ一致しているとの指摘がある。
English: Because the story of turning the eyes into the sun and the moon is a common analogy found across Asia, some consider that the myth was propagated as peoples migrated around the region during prehistory.
Japanese: また両目を日月であるとみなすのはアジア一帯に広まっている普遍的なアナロジーであるため、先史時代の民族移動とともに日本に伝播した神話であるという説もある。
English: "Engishiki (List of Official Shrines)" lists the shrines that contained within their names the word "Amateru"—like the Amateru Jinja Shrine of Tsushima, the Iiboniamateru Jinja Shrine of Harima and the Amateru mitama no mikoto Jinja Shrine of Tanba.
Japanese: 『延喜式』には対馬の「阿麻氐留（アマテル）神社」、播磨の「粒坐天照」（イイボニアマテル）神社」丹波の「天照玉命（アマテルミタマノミコト）神社」などの「アマテル」の読みを持つ神社が見られる。
English: In fact, Amateru (as the name of the male god) is the alias name of Amaterasu Omikami's grandson Amenohoakari, who is the first ancestor of the Owari, Tsumori and Kaifu clans.
Japanese: ちなみに、男神アマテルとは、アマテラスの孫のアメノホアカリの別名で、アメノホアカリは尾張氏・津守氏・海部氏の始祖でもある。
English: "Ohirumenomuchi (a woman who worships the god of the sun)" or "Tanabatatsume."
Japanese: 「大日孁貴」（おおひるめのむち）「太陽神をまつる女」「棚機つ女」（たなばたつめ）。
English: Two interpretations exist: first, to consider that the god worshipped was Ohirumenomuchi (a female god), and secondly, to think that the god honored was Amateru, the male god in the form of a snake.
Japanese: この場合、祭神を女神の大日孁貴とする解釈と、蛇体の男神の「アマテル」とする解釈とがある。
English: For example, in "Sarashina Nikki (Sarashina Diary)," written around 1060, the Amaterasu Omikami was cited as "天照御神" and the portion of "天照" was pronounced "amateru," while in "Sendai kujihongi," "天照孁" is provided with the furigana readings "アマテルヒルメノムチ" ("amateru hirumenomuchi").
Japanese: 例えば『更級日記』（1060年頃）でも「天照御神」と表記して「天照」の部分は「アマテル」と読まれ、『先代旧事本紀』の「天照孁」にも「アマテルヒルメノムチ」のふりがなが付けられている。
English: From 1880 to 1881, a fierce debate took place over the Shinto doctrine concerning which gods should be enshrined in the temple of Shinto Jimukyoku (office) in Hibiya, Tokyo.
Japanese: 1880-1881年、東京の日比谷に設けた神道事務局神殿の祭神をめぐって神道界に激しい教理論争が起こった。
English: Shito Jimukyoku, which had decided to enshrine in its temple four gods and Zokasanshin (the three gods of creation)-Ameno minakanushi no kami, Takamimusubi no kami and Kamimusubi no kami-and Amaterasu Omikami met with opposition from the Izumo group, which stressed the idea of Yuken ichinyo (the unity of this world and the world after death) and insisted on worshipping five gods, including Okuni nushi no okami, the ruling god of Yukai (the world after death).
Japanese: 神道事務局は、事務局の神殿における祭神として造化三神（天之御中主神、高御産巣日神、神産巣日神）と天照大神の四柱を祀ることとしたが、これに対して「出雲派」は、「幽顕一如」（あの世とこの世との一体性）を掲げ、祭神を「幽界」（あの世）を支配する大国主大神を加えた五柱にすべきだと主張した。
English: However, the Ise group, which had played the central role in Shito Jimukyoku, argued that Amaterasu Omikami was the Great God of Heaven and Earth, which ruled Kenrei (this world and the world after death) and that other gods were simply her subordinates, thus creating a full-scale confrontation between the two.
Japanese: しかし、神道事務局の中心を担っていた「伊勢派」は、天照大神は顕幽両界を支配する「天地大主宰」であり、他の神々はその臣下にすぎないと主張するなど、両派は真っ向から対立した。
English: This confrontation escalated to the point where various rumors circulated that the Izumo group might be trying to settle a deep-seated grudge against the Ise group, which had accumulated since the era of gods, and that Takatomi SENGE, who had been disloyal to the Imperial Family, had to be killed as punishment.
Japanese: 果てには、「出雲派が神代より続く積年の宿怨を晴らさんとしている」「皇室に不逞な心を持っている千家尊福を誅殺すべし」など、様々な風説が飛び交った。
English: This debate was eventually brought to an end by the decision of Emperor Meiji, resulting in the defeat of the Izumo group, and Amaterasu Omikami was ranked at the highest level of all the gods.
Japanese: やがてこの論争は明治天皇の裁定により収拾（出雲派が敗北）し、天照大神の神格は最高位に位置づけられることになった。
English: The government is said to have learned from this debate that it was impossible to establish a common Shinto doctrine and to rule the people of the modern state directly through its restoration.
Japanese: なお、政府は神道に共通する教義体系の創造の不可能性と、近代国家が復古神道的な教説によって直接に民衆を統制することの不可能性を認識したと言われている。
English: In depicting Amaterasu Omikami in his novel, Ryunosuke AKUTAGAWA used the alias "Ohirumemuchi."
Japanese: 芥川龍之介は自身の小説にて天照大神を登場させる際、別名の「大日孁貴」（おおひるめむち）を用いた。
English: This is because he wanted to depict Amaterasu Omikami as the god of the sun or nature, not the Kososhin (imperial ancestor) associated with the name "Amaterasu Omikami."
Japanese: これは「天照大神」と言う呼称では皇祖神をそのまま文中に登場させてしまう事になるため、太陽神、それも自然神という性格付けで「大日孁貴」を用いなければならなかったためである。
English: In fact, AKUTAGAWA had to make many revisions, additions and deletions to his novels due to the inspection conducted by the army.
Japanese: 実際、芥川の小説には軍の検閲によって訂正･加筆･削除を余儀なくせざるをえなかった箇所が多数存在する。
English: Masahiro YASUOKA (1898-1983), the founder of Kinkei Gakuin (1926), said that the Japanese people worshipped Amaterasu Omikami.
Japanese: 金鶏学院を設立（1926年）した安岡正篤（1898-1983）は「日本には天照大神の信仰がある。
English: The "Izana" of "Izanami" and "Izanagi," which means "to lead," also represents an ideal of the Japanese people who set an example for other peoples in the world as leaders, forerunners and originators.
Japanese: 」、イザナミ・イザナギの「「いざな」というのはいざなう、換言すれば世界民族の先覚者、先駆者、誘導者となって行こうという理想である。」と述べている。
English: Shrines that worship Amaterasu Omikami are called Shinmei shrines and are scattered across the country, but their chief shrine is the Naiku (inner shrine) of Ise Jingu Shrine.
Japanese: 天照大神を祀る神社を神明神社といい、全国各地にあるが、その総本社は神宮（伊勢神宮）の内宮（皇大神宮）である。
English: Kotai jingu is a shrine that houses Yataka no kagami (Mirror of Yataka), one of the Sanshu no jingi (three kinds of treasures), as the object of worship.
Japanese: 皇大神宮は三種の神器のうちの一つ八咫鏡（ヤタノカガミ）を御神体として安置する神社である。
English: Nearly all the shrines in Japan distribute the Shinsatsu (talisman) (Jingu taima (shrine amulet)) of Kotai Jingu Shrine (Tensyo kotai jingu Shrine).
Japanese: 日本全国のほとんどの神社で皇大神宮（天照皇大神宮）の神札（神宮大麻）を頒布している。
English: Later, in samurai society, it came to mean a warrior who has a lot of territory or subordinates.
Japanese: そのうち、武家社会において、多くの所領や部下を所有する武士を意味する語となった。
English: In the Warring States period, Taishin Ryoshu (noble land owners) appeared who established even stronger control over their territories, and were called Daimyobun no Kokujin or Sengoku Daimyo.
Japanese: 戦国時代には、さらに強固な領国支配を確立した大身領主が現れ、大名分の国人や戦国大名と呼ばれている。
English: In the Edo period the word specified a lord who was granted a territory of 10,000 koku or more from the Edo Shogunate.
Japanese: 江戸時代には主に一万石以上の所領を江戸幕府から与えられた武家を指す言葉となった。
English: In fact, because the feudal lords that were the Daimyo shared characteristics with Chinese lords (shoko), they were also called Daimyo Shoko.
Japanese: なお、大名はその封建領主と性格が中国の諸侯と性格を共有することから、諸侯に準えて大名諸侯とも称された。
English: The rank of Edo period Daimyo was determined by family status, official rank, size of stipend, office, and service.
Japanese: 江戸時代の大名は、家格・官位・石高・役職・伺候席によって序列が決められた。
English: First, depending on his connection to the Tokugawa Shogun family, related families (Shinpan, Shinpan Daimyo) were classified mainly as Fudai Daimyo (hereditary Daimyo) that were vassals of the Tokugawa family before the Battle of Sekigahara, and Tozama Daimyo (non-hereditary Daimyo) that became vassals around the time of the Battle of Sekigahara.
Japanese: まず、徳川将軍家との関係によって、一族の御家門(親藩、親藩大名)、主に関ヶ原の戦い以前に徳川家の家臣だった譜代大名、関ヶ原の戦い前後から家臣となった外様大名に分類される。
English: The first Shogun, Ieyasu, in order to maintain the bloodline in the event that the Shogun household died out, for supervision and control of the Daimyo nationwide, and for support of the Shogunate, established three branch households of the Tokugawa family that were allowed to use the Tokugawa name, and sent the ninth son, Yoshinao TOKUGAWA, to the Owari domain, the 10th son Yorinobu TOKUGAWA to the Kishu domain, and the 11th son Yorifusa TOKUGAWA to the Mito domain.
Japanese: 初代将軍家康は将軍家が断絶した場合の血脈の維持や、全国の大名統制への監視、および幕府への補佐への意味も込めて、将軍家同様に徳川姓を名乗ることが許された徳川御三家を設置し、9男の徳川義直を尾張藩、10男の徳川頼宣を紀州藩、11男の徳川頼房を水戸藩に封じた。
English: Beginning with the elder brother of the second Shogun, Hidetada TOKUGAWA, and second son of Ieyasu, Hideyasu YUKI, was sent to the Echizen domain, he placed Tokugawa family members as Daimyo all of the country.
Japanese: さらに2代将軍徳川秀忠の兄で家康の2男である結城秀康を越前藩に封じたのをはじめ、全国に徳川一門の大名を置いた。
English: Moreover, over the generations the hereditary vassals that supported the beginning of the Tokugawa Shogun family were placed as Fudai Daimyo, who secured the Shogunate's military power while serving as important officials from the Shogunate's chief minister to members of the council of elders, supported the Shogunate's government.
Japanese: さらに歴代にわたり徳川将軍家の草創期を築いた譜代の家臣を譜代大名として置いて、幕府の軍事力を確保するとともに幕府の大老はじめ老中を中心とした重要な役職につけ、幕政を輔弼させた。
English: The Fudai Daimyo had relatively small stipends, and aside from the prominent Fudai Hitto in the Ii clan who received an unusual 350,000 koku in the Hikone domain, the Torii, Sakakibara, Honda and Ogasawara clans received relatively large stipends, but throughout the Edo period only a few Fudai Daimyo maintained more than 100.000 koku, starting with the Sakai, Abe, Hotta, Yanagisawa, and Toda clans.
Japanese: 譜代大名は比較的石高は低く、譜代筆頭井伊氏の彦根藩が突出した35万石の大封を得ている他は鳥居氏や榊原氏、本多氏、小笠原氏などが比較的大封を得たが、江戸時代通して10万石以上を保った譜代大名は酒井氏、阿部氏、堀田氏、柳沢氏、戸田氏をはじめわずかである。
English: The Tozama Daimyo were the Daimyo that joined after the Battle of Sekigahara, and many had opposed the Tokugawa at Sekigahara.
Japanese: 外様大名は関ヶ原以降、従属した大名であり、関ヶ原では徳川家に対抗した家も多い。
English: The Shogunate was very careful about that, actively carried out intelligence gathering activities using spies, and when they feared impropriety or insurrection, did not hesitate to revoke rank.
Japanese: それだけに幕府の警戒は強く、隠密による諜報活動を積極的に行い、不正や謀叛の恐れがある場合は、厳しく改易に処した。
English: Representative of the Tozama Daimyo were the Kaga Domain of the Maeda clan, famous for the million koku of Kaga, the Satsuma Domain of the Shimazu clan, a family famous from the Kamakura period, the Sendai Domain of the Date clan, the Fukuoka Domain of the Kuroda clan, the Hiroshima Domain of the Asano clan, the Choshu Domain of the Mori clan, the Yonezawa Domain of the Uesugi clan, the Saga Domain of the Nabeshima clan, the Kumamoto Domain of the Hosokawa clan, the Okayama and Tottori Domains of the Ikeda clan, the Tokushima Domain of the Hachisuka clan, the Tosa Domain of the Tosa Yamauchi clan, and the Akita Domain of the Satake clan.
Japanese: 代表的な外様大名としては、加賀百万石として有名な前田氏の加賀藩、鎌倉時代以来の名家である島津氏の薩摩藩や伊達氏の仙台藩、黒田氏の福岡藩、浅野氏の広島藩、毛利氏の長州藩、上杉氏の米沢藩、鍋島氏の佐賀藩、細川氏の熊本藩、池田氏の岡山藩と鳥取藩、蜂須賀氏の徳島藩、土佐山内氏の土佐藩、佐竹氏の秋田藩といった国主が多い。
English: The status of a Daimyo was defined as Kokushu if their territory was one province or more, or an equivalent number of koku, as Joshu Daimyo (joshu class) if they had a castle, those without a castle were distinguished as Jinya, and the rooms that they occupied at Edo castle during their service there were differentiated based on the Daimyo's status.
Japanese: また、大名の格式として領地が1国以上またはそれに準ずる石高であるものを国主、城をもつものを城主大名（城主格）、城をもたないものを陣屋といって区別し、大名が江戸城に参勤した際に詰める部屋も格式に応じて分けられた。
English: Aside from Daimyo in charge of provinces, those with 100,000 koku were generally not allowed possession of a whole district, and usually held territory around the castle and in patches.
Japanese: 大名は国持ち大名レベルはともかく、10万石単位の大名は封土の一円領有が殆ど許されず、大抵は城下周辺とまだらに領土を持った。
English: Daimyo, as a rule, had 10,000 koku or more, but the Kitsuregawa clan's Kitsuregawa domain was 5,000 koku.
Japanese: 大名は原則一万石以上であるが喜連川氏の喜連川藩は5000石であった。
English: Other than that, there was a system of assignments called otetsudai, and at the end of the Edo period some were ordered to defend the coast, so the Daimyo were always in a difficult position financially.
Japanese: その他、御手伝と称する課役や江戸時代末期には海岸防備を命ぜられることもあり、大名は常に経済的にも苦しかった。
English: Daimyo Kendon - Refers to a Kendon that was served in a container that has a lacquer painting of a Daimyo's family crest or boat.
Japanese: 大名倹飩　主に大名の紋や船などが描かれた、漆絵がある器に入れて出された倹飩を指して言う。
English: The Muromachi period dictionary "Setsuyoshu" listed the two pronunciations 'taimei' and 'daimyo,' the former meaning a Shugo (a major feudal lord), and the latter meaning a wealthy person (the wealthy class).
Japanese: 室町時代の辞書『節用集』には、「たいめい」・「だいみょう」の2音を載せ、前者は守護（大領主）、後者は銭持（富裕層）の意であるとした。
English: In the Warring States period, the distinction by pronunciation weakened, and it is thought that 'taimei' was common.
Japanese: 戦国時代には音による意味の区別が薄れ、「たいめい」と呼ぶことが多かったとされる。
English: The Nippo Jisho (Japanese-Portuguese dictionary) from the beginning of the 17th century also listed the two pronunciations, 'daimyo' and 'taimei,' but there was no clear distinction in meaning, and both were used for major feudal lords.
Japanese: 17世紀初頭の日葡辞書にも「だいみょう」・「たいめい」の2音が掲載されているが、語義の区別は明確でなく、2音とも大領主としている。
English: The pronunciation settled on 'Daimyo' after the beginning of the Edo period, and by the Kansei era they were solely called 'Daimyo.'
Japanese: 「だいみょう」の音に定着したのは江戸時代に入ってからで、寛政期ごろには専ら「だいみょう」と称した。
English: Jodo Shinshu (Shin-Buddhism/True Pure Land Sect) is one of the sects of Japanese Buddhism, and a religious community that Shinran, an apprentice of Honen, succeeded and which developed Honen's doctrine (Jodo Shu/Pure Land Buddhism) in the early Kamakura period.
Japanese: 浄土真宗（じょうどしんしゅう、Shin-Buddhism,PureLandBuddhism）は、日本の仏教の宗派のひとつで、鎌倉時代初期、法然の弟子・親鸞が、法然の教え（浄土宗）を継承発展させた教団である。
English: Due to the historical background of the origin of the sect name, most sects belonging to this religion call themselves Shinshu as a sect name.
Japanese: 宗派名の成り立ちの歴史的経緯から、現在、同宗に属する宗派の多くが宗旨名としては真宗を名乗る。
English: By saying a prayer (Shomyo nenbutsu) to the Buddha (Namu Amida Butsu, Namo Amida Butsu by Hongan-ji School), practitioners can believe in the mercy of Amida Nyorai (hereinafter called "Nyorai"), and trust in Tariki (Buddha's power), which makes everyone, including the bad, go to Jodo (Pure Land) after death and become Buddha.
Japanese: 念仏（南無阿弥陀仏、なむあみだぶつ、なもあみだぶつ（本願寺派））を称えること（称名念仏）を通して、阿弥陀如来（以降「如来」）の慈悲を信知せしめられ、悪人を含む全ての人が浄土へ往生し成仏するという絶対他力への信順を往生成仏の正因とする。
English: Through this, the doctrine of Shinshu is called "Shinjin Shoin, Shomyo Ho-on" (Faith makes it happen, and praying is for gratitude).
Japanese: このことから、真宗の教えを漢字8字であらわすと、「信心正因　称名報恩」と言われる。
English: "First of all, the policy of Kaisan Sho'nin (Shinran) gives faith first priority.
Japanese: 「そもそも、開山聖人の御一流には、それ、信心といふことをもってさきとせられたり。
English: What use is faith us, shameless unenlightened men, who do wrong without good deed, to easily go to Jodo of Mida (Amida).
Japanese: その信心というはなにの用ぞというに、無善造悪のわれらがようなるあさましき凡夫が、たやすく弥陀の浄土へまいりなんずるための、出立なり。
English: Without acquiring this faith, no one could go to paradise and avoid falling to Muken Jigoku (Avici Hell).
Japanese: この信心を獲得せずは、極楽には往生せずして、無間地獄に堕在すべきものなり。」
English: Regarding "Shomyo Ho-on," he mentioned "On that basis, we should be aware that Shomyo nenbutsu is Buddhist invocation to appreciate the kindness (Go-on Hojin) that Nyorai decided that we could go to Heaven." (ib. book5, chapter10), which means that Shomyo nenbutsu in Jodo Shinshu are words of gratitude for Nyorai's salvation.
Japanese: また、「称名報恩」については、「その上の称名念仏は、如来わが往生を定めたまいし御恩報尽の念仏とこころうべきなり」（同、5帖目10通）と、浄土真宗の称名念仏は、如来に救いとられたお礼の言葉であると述べている。
English: This is based on Forty-eight Vows of "Infinite Life Sutra (Bussetsu Muryojukyo)", especially the Eighteenth Vow (Senjaku Hongan) called "O'Hongan).
Japanese: この根拠が、『無量寿経仏説無量寿経』に説かれる四十八願、ことに「王本願」とも呼ばれる第十八願（選択本願）である。
English: However, Takada School and a part of the sect have Amida Nyorai, Kanzeon Bosatsu and Seishi Bosatsu as their principal images, in Zenko-ji Amida Sanson style.
Japanese: ただし、高田派及び一部門徒は善光寺式阿弥陀三尊形式である阿弥陀如来・観世音菩薩・勢至菩薩を本尊とする。
English: Generally, the idea that "the vow of Amida Nyorai is offered to us even at this moment and we are saved" (Gensho shojoju) was misunderstood by a number of people, and repeatedly corrected.
Japanese: 一般に、「今この時にも阿弥陀如来の本願力は私たちに回向されていて、救われている」（現生正定聚）については、誤った受け取り方をする者が多かったため、たびたび正している。
English: "Not forgetting the kindness of Mida, who decided that we could go to Heaven long time ago, when achieving enlightenment is what faith is about.
Japanese: 「十劫正覚のはじめより、我等が往生を定めたまえる弥陀の御恩を忘れぬが信心ぞといえり。
English: Even though we know the story of Mida Nyorai's achieving enlightenment, it does not mean anything if we do not know the story of faith in Tariki that we can go to Heaven."
Japanese: そも弥陀如来の正覚を成りたまえる謂を知りたりというとも、我等が往生すべき他力の信心という謂を知らずば徒事なり。」
English: He explained here that knowing how Nyorai became Buddha is merely knowledge, and it is important to know the origin of faith in Tariki given by Nyorai (faith in truth).
Japanese: と、如来が仏となられたいわれを知るだけでは、それはただの知識にすぎず、如来より賜る他力の信心（真実の信心）のいわれを知らなければいけない、と述べている。
English: He confirmed Shinjin Shoin here and defined correctly, and never mentioned "Reciting nenbutsu simply takes everyone to paradise".
Japanese: ここでも信心正因を確認し、明確に正しており、「ただ念仏を称えれば、誰でも極楽へゆける」とは述べていない。
English: Nenbutsu is definitely recited for gratitude, not the condition of going to Heaven.
Japanese: あくまでも念仏は、報恩の為に発せられるのであって、往生の条件ではない。
English: Shinran also mentioned "What gets you to Nehan (Nirvana) is only faith" in "Kyogo shinsho", and "Regard that true faith gets you to Anoku bodai (ultimate enlightenment)" in "Songo shinzo meimon".
Japanese: また親鸞は『教行信証』に、「涅槃の真因は唯信心を以てす」と述べ、『尊号真像銘文』には「真実信心を阿耨菩提（あのくぼだい・この上ないさとりの意）の因とすべしとなり」と述べている。
English: What makes Shinshu greatly different from other Buddhist sects is that monks have no commandments and are allowed to eat meat and to get married (Nikujiki-Saitai). (Shinshu was the only sect that allowed monks to get married until the Meiji period.)
Japanese: 他の仏教宗派に対する真宗の最大の違いは、僧侶に肉食妻帯が許される、無戒であるという点にある（明治まで、妻帯の許される仏教宗派は真宗のみであった）。
English: Originally, Shinran learned that helping those who cannot help but stray from the concept of a general monk (who enters the priesthood and practices asceticism, renouncing the world) and the norm of Buddhists (laity) living in the world is Hongan Nenbutsu (praying for the vows) from his master Honen, and became the first monk to openly get married and have a child.
Japanese: そもそもは、一般の僧侶という概念（世間との縁を断って出家し修行する人々）や世間内で生活する仏教徒（在家）としての規範からはみ出さざるを得ない人々を救済するのが本願念仏であると、師法然から継承した親鸞が、それを実践し僧として初めて公式に妻帯し子を設けたことに由来する。
English: With its doctrine that everyone can go to Heaven (Ojo jobutsu) only by trusting Nyorai's power (in other words, if acquiring true faith), Shinshu, compared to other sects, is free from many religious exercises and customs, and makes much of nenbutsu and Mombo (learning the teachings of Buddha) for Ho-on Shatoku (gratitude for kindness and virtue).
Japanese: 真宗は、ただ如来の働きにまかせて（すなわち真実の信心を獲得すれば）、全ての人は往生成仏することが出来るとする教えから、他の宗派と比べ多くの宗教儀式や習俗にとらわれず、報恩謝徳の念仏と聞法を大事にする。
English: Since it values rationality and has simple manners and teachings, it was widely accepted among the public in early modern ages, but on the other hand, it provoked antipathy from other sects and often got ridicule such as "Monto (Shinshu followers) know nothing".
Japanese: また合理性を重んじ、作法や教えも簡潔であったことから、近世には庶民に広く受け入れられたが、他の宗派からはかえって反発を買い、「門徒物知らず」（門徒とは真宗の信者のこと）などと揶揄される事もしばしばであった。
English: Shinshu also encouraged each household to enshrine its Honzon (Myogo Honzon of "Namu Amida Butsu", or a picture or statue of Amida Nyorai).
Japanese: また真宗は、本尊（「南無阿弥陀仏」の名号本尊、若しくは阿弥陀如来の絵像・木像）の各戸への安置を奨励した。
English: The "rules" on Shogon (decoration) of the Buddhist altar for enshrinement are more strict than other sects.
Japanese: これを安置する仏壇の荘厳に関しての「決まり」が他の宗派に比して厳格である。
English: Shogon imitates Honzan (the head temple), which makes each sect of Shinshu have different style and different ritual articles.
Japanese: 荘厳は本山を模していることから、真宗各派でも作りが異なり、仏具に関してもそれぞれに違いがある。
English: The Honzan of each Shinshu sect basically has a Goei-do hall to enshrine a portrait of Shinran, the founder, as well as a main hall (Amida-do hall) to enshrine Amida Nyorai, the Honzon.
Japanese: 真宗の本山には、そのいずれにおいても基本的に、本尊阿弥陀如来を安置する本堂（阿弥陀堂）とは別に、宗祖親鸞の真影を安置する御影堂がある。
English: Additionally, the architecture of Shinshu temples has unique features rarely seen in other sects, such as wider Gejin (nave) compared to Naijin (chancel).
Japanese: 真宗の寺院建築には他にも内陣に比べて外陣が広いなど、他宗に見られない特徴がある。
English: Each sect holds a memorial service called "Ho-onko" on the anniversary of the death of the founder Shinran Sho'nin.
Japanese: また各派ともに、宗祖親鸞聖人の忌日に、「報恩講」と呼ばれる法会を厳修する。
English: This memorial service is held to give thanks for the blessing of Gudo and Gukyo (seeking and promoting the teachings), and the blessing of Amida Nyorai acquired through them, and to recognize the teachings.
Japanese: その旨は、求道・弘教の恩徳と、それを通じて信知せしめられた阿弥陀如来の恩徳とに報謝し、その教えを聞信する法会である。
English: "Muryojukyo Ubadaisha Ganshoge" by Tenjin was especially esteemed along with Jodo sanbukyo by his master Honen, who called these "Sankyo Ichiron" (three sutras and one book).
Japanese: 中でも天親の『無量寿経優婆提舎願生偈』は、師である法然が「三経一論」と呼び、浄土三部経と並べて特に重んじた。
English: Shinran especially esteemed "Bussetsu Muryojukyo" and called it "Daimuryojukyo" or "Daikyo".
Japanese: 親鸞は、『仏説無量寿経』を『大無量寿経』『大経』と呼び特に重んじた。
English: "Muryojukyo Ubadaisha Ganshoge" (Jodoron, Ojoron) translated by Bodairushi from Later Wei.
Japanese: 『無量寿経優婆提舎願生偈（浄土論・往生論）』後魏菩提留支（ぼだいるし）訳
English: Though "Ofumi (Gobunsho)" by Rennyo is respected along with the legitimate scriptures by Hongan-ji School and Otani School, it is not used by some sects such as Takada School.
Japanese: なお蓮如の『御文（御文章）』は、本願寺派・大谷派などでは正依の聖教に準じて重んじるが、高田派など宗派によっては用いない。
English: (Since Rennyo had Kechimyaku from Hongan-ji Temple, the sects who value Homyaku from the founder Shinran do not use his work.
Japanese: （蓮如は、本願寺の血脈である為、宗祖親鸞からの法脈を重んずる宗派では用いない。
English: The founder Shinran took the lineage of Tariki Nenbutsu to Shakamuni and Shichi Koso into consideration, and devoted himself to succeed "the teachings of Jodo Shu as the true religion" and to enhance it, through his life after he regarded Honen (the founder of Jodo Shu) as his master.
Japanese: 開祖親鸞は、釈尊・七高僧へと継承される他力念仏の系譜をふまえ、法然（浄土宗開祖）を師と仰いでからの生涯に渡り、「真の宗教である浄土宗の教え」を継承し、さらに高めて行く事に力を注いだ。
English: Different interpretations of Hongan and Nenbutsu by the apprentices after Honen's death made Seizan and other Schools of Jodo Shu criticize Shinran.
Japanese: 法然没後の弟子たちによる本願・念仏に対する解釈の違いから、のちに浄土宗西山派などからの批判を受ける事につながる。
English: Shinran mentioned that "My master Genku (Honen) appeared by Chie ko (the power of Amida Nyorai), started Jodo Shinshu and stated Senjaku Hongan" in "Koso Wasan" written during his life, which shows he thought that Jodo Shinshu consisted of the teachings of Jodo Shinshu started by Honen and carried on by himself.
Japanese: なお、親鸞は生前に著した『高僧和讃』において、法然について「智慧光のちからより、本師源空（法然）あらはれて、浄土真宗ひらきつゝ、選択本願のべたまふ」と述べて、浄土真宗は法然が開いて自らが継承した浄土宗の教えと解した。
English: "Soshi Sho'nin (Shinran) already established Jodo Shinshu - it has superior significance to Jodo Shu and he added the letter Shin (True) and named it Jodo Shinshu."
Japanese: 「祖師聖人（親鸞）はすでに浄土真宗とこそおほせさだめられたり……当流のことは自余の浄土宗よりもすぐれたる一義あるによりて我聖人も別して真の字をおきて浄土真宗とさだめたまへり」