nntsuzu/KFTT huggingface dataset:
English: In mid ninth century, the deity of Hongu, who had been simply called Kumanonimasukami (the deity who resides in Kumano) and whose name had not been clear, became to be called Ketsumimiko or Shosei bosatsu, and a tradition that Ketsumimiko, together with Fusubi and Hayatama in Shingu, were traditional Kumano deities was established ('Kumano Gongen Suijaku Engi,' included in "Chokan-kanmon").
Japanese: 9世紀中ごろになると、単に熊野坐神（くまのにますかみ）とだけ呼ばれ、神名が明確でなかった本宮の神が家津美御子ないし証誠菩薩と呼ばれるようになり、新宮の牟須美・速玉とともに家津美御子が古くからの熊野神であるとの伝承が成立した（「熊野権現垂迹縁起」、『長寛勘文』所収））。
English: In addition, in the article dated on November 27, 1109 in "Chuyuki" (diary written by FUJIWARA no Munetada), not only these three deities, but also names such as Gosho Oji (five deities), Ichimankenzoku, Jumankongodoshi, Kanjo jugosho, Hikoyasha (Flying Yasha (Buddhist Guardian Deities)), and Meiji Kongodoji are listed.
Japanese: さらに、『中右記』天仁2年（1109年）10月26日条にはこれら3柱の神名のみならず、五所王子、一万眷属、十万金剛童子、勧請十五所、飛行夜叉、米持（めいじ）金剛童子の名が挙げられている。
English: The article dated on March 5, 1134 in the records of pilgrimage of Toba-in and Taikenmon-in (included in "Choshuki" (diary of MINAMOTO no Morotoki)) lists the Kumano junisho gongen and their honji-butsu (original Buddhist divinity), so it is understood that Kumano sanjo gongen and Kumano junisho gongen had been established by then.
Japanese: 鳥羽院・待賢門院の参詣記（『長秋記』所収）長承3年2月1日条には『中右記』に挙げられていた十二所権現とその本地仏が挙げられており、この頃までに熊野三所権現および熊野十二所権現が確立していたことが分かる。
English: Nachi, which is different in character from Hongu and Hayatama, was known as a sanctuary for takiroko (ritual devotions under a waterfall for a certain period), but "Kumanogongen Kongozao Hoden Zoko Nikki" established in early Kamakura period describes a tale of history of religious service in Kumano junisho gongen, which tells that enshrined deities of Hongu and Hayatama were also enshrined by this time.
Japanese: 那智は本宮・速玉とは性格を異にし、古くは滝篭行の聖地として知られ、当初は結神を主祭神としていたが、鎌倉時代初期に成立した『熊野権現金剛蔵王宝殿造功日記』には熊野十二所権現の祭祀に関する縁起譚が記されており、この頃までに本宮・速玉の祭神をもあわせ祀っていたことが分かる。
English: As described above, by enshrining deities of each other, Sanzan (three shrines) were integrated by the end of the 12th century.
Japanese: 以上のように、12世紀末までに三山が互いの祭神を祀りあうことにより、三山は一体化を遂げたのである。
English: The shusaijin of each shrine is as follows, but enshrined deities are called on to each other, and as described above, the three shrines enshrine the three deities together.
Japanese: 各神社の主祭神は以下の通りであるが、相互に祭神を勧請しあい、前述のように三山では三神を一緒に祀っている。
English: It is said that Ketsumimiko, the shusaijin of Kumano-hongu-taisha Shrine is Amida Nyorai (Amitabha Tathagata), Kumano hayatama onokami in Kumano-hayatama-taisha Shrine of Shingu is Yakushi Nyorai (the Healing Buddha), and Kumano fusumi no kami in Kumano Nachi Taisha Shrine is Senju Kannon (Thousand Armed Avalokiteshwara).
Japanese: 熊野本宮大社の主祭神の家都御子神（けつみこのかみ）は阿弥陀如来、新宮の熊野速玉大社の熊野速玉男神（くまのはやたまおのかみ）は薬師如来、熊野那智大社の熊野牟須美神（くまのふすみのかみ）は千手観音とされる。
English: Among the three shrines, Hongu is thought to be Saiho Gokuraku Jodo (The Western Pure Land), Shingu to be Toho Joruri Jodo (the Eastern Pure Land), and Nachi to be Nanpo Hodaraku Jodo (the Southern Pure Land) respectively, and the entire area of Kumano became to be regarded as a pure land in and after the Heian period.
Japanese: 三山はそれぞれ、本宮は西方極楽浄土、新宮は東方浄瑠璃浄土、那智は南方補陀落浄土の地であると考えられ、平安時代以降には熊野全体が浄土の地であるとみなされるようになった。
English: Kumano-hongu-taisha Shrine and Kumano-hayatama-taisha Shrine enshrine the twelve deities as follows:
Japanese: 熊野本宮大社・熊野速玉大社では十二柱の神が以下のように祀られている。
English: Kumano Nachi Taisha Shrine regards 'Ryugu' (enshrined deity: Onamuchi no mikoto [Hiro Gongen], honji-butsu: Senju Kannon) as the first shrine, the rest are lowered by one, and the eight deities of the middle four shrines and lower four shrines are enshrined in the sixth shrine (Hassha den [eight deities' shrine]), which totals to 'Jusanjo gongen.'
Japanese: 熊野那智大社では「瀧宮」（祭神大己貴命（飛瀧権現）、本地仏千手観音）を第一殿として、以下一殿ずつ繰り下げとなり、中四社・下四社の八神を第六殿（八社殿）に祀り、あわせて「十三所権現」となっている。
English: Kakuban (July 27, 1095 - January 25, 1144) was a high priest of Shingon sect who was active in the late Heian period, and the restorer of the Shingon sect and the founder of Shingi Shingon sect.
Japanese: 覚鑁（かくばん、嘉保2年6月17日(旧暦)（1095年7月21日）-康治2年12月12日(旧暦)（1144年1月18日））は、平安時代後期に活躍した真言宗の高僧で、真言宗中興の祖にして新義真言宗始祖。
English: He theorized how Shingon study understood Buddhist invocation thought that suddenly rose in prosperity in the society in the late Heian period.
Japanese: 平安時代後期の朝野に勃興していた念仏思潮を、真言教学においていかに捉えるかを理論化した。
English: He stipulated that Amida Nyorai (Amitabha Tathagata), the head of religious sect in the Western Paradise, was a deity of a separate virtue who derives from the deity of general virtues Dainichi Nyorai (Mahavairocana) who was the head of Shingon sect.
Japanese: 即ち、西方極楽教主阿弥陀如来とは、真言教主大日如来という普門総徳の尊から派生した別徳の尊であるとした。
English: He is famous as the compiler of Mitsugonin Confession (Mitsugoninhotsurosangemon) that is especially famous among Shingon sect scriptures and Gachirinkan (Moon Disc meditation) that describes the thought of emptiness.
Japanese: 真言宗教典の中でも特に有名な密厳院発露懺悔文（みつごんいんほつろさんげのもん）、空の思想を表した月輪観（がちりんかん）の編者として有名。
English: He is also the author of Gorinkujimyohimitsushaku, which triggered prevalence of gorinto (a gravestone composed of five pieces piled up one upon another) in Japan.
Japanese: また、日本に五輪塔が普及する切っ掛けとなった五輪九字明秘密釈の著者でもある。
English: Because his birthplace Fujitsu no sho was in the estate of Ninna-ji Temple in Kyoto, he entered Ninna-ji Temple Jojuin when he was 13, and entered the Buddhist priesthood to become a priest at age 16.
Japanese: 生誕の藤津庄が京都仁和寺領であったため、13歳で仁和寺成就院へ入り、16歳で得度・出家。
English: He was conferred every old-style teaching of Buddhism in Shingon sect at the young age of 35 and was described as a great talent since priest Kobo-Daishi Kukai.
Japanese: 古式な真言宗の伝法の悉くを35歳の若さで灌頂し、弘法大師空海以来の才と称された。
English: In Koya-san Mountain at that time, there were many lower rank priests who were not very religious and thought that being a priest was a tool to live and higher rank priests who were blinded with power.
Japanese: 当時の高野山には、僧侶は食べる手段と割り切った信心の薄い下僧と、権力に眼を眩ませる上僧が蠢く有り様であった。
English: Kakuban, who bemoaned the corrupted and declined situation of Shingon sect, made a bit to rebuild the sect on his own.
Japanese: 真言宗が腐敗衰退した現状を嘆いた覚鑁は自ら宗派の建て直しに打って出る。
English: First he erected Daidenpo-in Temple in Koyasan Kongobuji Temple and became the head priest, and then he also assumed the head priest of Kongobuji Temple and in effect gained the initiative of the Mountain.
Japanese: 高野山金剛峯寺に大伝法院を建立し座主に就任したのを皮切りに、金剛峯寺座主にも兼ねて就任し事実上同山の主導権を制覇。
English: He tried to rebuild Shingon sect, but naturally, higher and lower priest factions revolted against his hard-line measures and were bitterly confronted Kakuban, and finally in 1140, they went on a rampage to conduct a raid on Kakuban's living place, Mitsugonin Temple, in the precincts of Kongobuji Temple to burn it, and banished him from Kongobuji Temple.
Japanese: 真言宗の建て直しを図るが、この強硬策に当然に反発した上下の僧派閥は覚鑁と激しく対立、遂に1140年、覚鑁の自所であった金剛峯寺境内の密厳院を急襲してこれを焼き払ったうえ金剛峯寺追放という凶行に出る。
English: At this time, an assassin who was after Kakuban's life determined Kakuban was hiding behind the Fudo Myoo zo (statue of Fudo Myoo [Acala, one of the Five Wisdom Kings]), the principal image of Mitsugonin temple, and slashed it, and blood streamed from the statue.
Japanese: この際、覚鑁の命を狙った刺客が、密厳院本尊の不動明王像の背後に覚鑁が潜んでいると判断し同像を切りつけたところ、像から血が流れた。
English: Before this rampage, Kakuban lamented the situation of Shingon sect followers who had turned to power mongers, practiced mugon no gyo (the discipline of not talking) for a long time in Mitsugonin Temple, and right after that, he wrote Mitsugonin Confession at one stroke.
Japanese: この凶行より前、覚鑁は権力の亡者と化した真言宗門徒の有り様を嘆き、密厳院において長期に渡る無言行を修し、直後に密厳院発露懺悔文を一気に書き上げる。
English: This sutra, with fierce content of naked facts with shame of the situation of corrupt world of priests, combined with the last sentence that clearly stipulates his determination of atonement 'I make every confession in lieu of everyone, and also will suffer for it,' has been wide spread as a awareness-raising and self-reproaching sutra among various sects of Shingon even now
Japanese: 堕落した僧界の現状を恥じる赤裸々な内容が壮絶な同経文は、「我皆相代わって悉く懺悔す、更にまたその報いを受けしめざれ」という贖罪の決意を明らかにした末文も相まって、現在も真言宗各派において宗教家の自覚を促し自戒する経文として広く唱えられる。
English: Kakuban, after being banished from Koya-san Mountain, retreated with a group of his disciples to Mt. Negoro, erected Negoro-ji Temple, moved Daidenpo-in Temple and Mitsugonin Temple, preached appropriate way of Shingon sect, and developed original creed.
Japanese: 高野山を追われた覚鑁は、弟子一派と共に根来山（ねごろさん）に退いて根来寺を建立、大伝法院や密厳院を移し、真言宗の正しい有り方を説き独自の教義を展開する。
English: After Kakuban's death in 1143, his disciples returned to Koya-san Mountain, but the feud between Kongobuji Temple and them was already too deep, so they returned to Mt. Negoro and, led by Raiyu, developed 'Shingi Shingon sect' based on Kakuban's teachings and interpretations.
Japanese: 1143年覚鑁の死後、彼の弟子たちは高野山へ戻るも既に金剛峯寺との確執は深く、再び根来山に戻り頼瑜を中心として覚鑁の教学・解釈を基礎とした「新義真言宗」へと発展させていく。
English: Later, after feud against Hideyoshi TOYOTOMI, the sect of Mt. Negoro was subjugated and wiped out, and some priests who survived retreated to Nara and Kyoto.
Japanese: 後に根来山は豊臣秀吉との確執の末に討伐を受け壊滅、生き延びた一部の僧たちは奈良や京都へ逃れた。
English: They radicated the teachings of Shingi Shingon sect and made the foundation of current Shingi Shingon sect (Negoro-ji Temple school), Shingo sect Buzan school, and Chisan school.
Japanese: 長谷寺（豊山）や智積院（ちしゃくいん）において新義真言宗の教義を根付かせ、現在の新義真言宗（根来寺派）、真言宗豊山派、智山派の基礎となった。
English: In Edo period, Shingi Shingon sect was finally got leave to restore from Kishu Tokugawa Family and restored itself and Negoro-ji Temple.
Japanese: 江戸時代になりようやく新義真言宗は紀州徳川家より復興の許しを得て根来寺と共に復興。
English: Dosho (629 - April 3, 700) was a priest of the Hosso sect and he was born at Funenomuraji, Tajihi County, Kawachi Province (present Osaka Prefecture).
Japanese: 道昭（どうしょう、道照とも。舒明天皇元年（629年）-文武天皇4年3月10日(旧暦)（700年4月3日））は、河内国（現・大阪府）丹比郡船連（ふねのむらじ）出身の法相宗の僧侶である。
English: In 653 he went to Tang as a member of Kento-shi (Japanese envoy to Tang Dynasty China) and learned the Dharmalogy of the Hosso Study under Genjo (Xuan Zang).
Japanese: 白雉4年（653年）、遣唐使の一員として入唐し、玄奘に師事して法相教学を学ぶ。
English: It is said that Genjo treated this learned priest from a foreign country with respect and coached him even sharing a living room of the cell.
Japanese: 玄奘はこの異国の学僧を大切にし、同室で暮らしながら指導をしたという。
English: Although there is a record that Dosho learned Shodaijoron kyogaku (education and leaning on the commentary of Mahayana Buddhism), there left no commentary on Shodaijoron.
Japanese: 摂大乗論教学を学んだという記録もあるが、摂大乗論に関する注釈は残っていない。
English: Most sutras and papers brought at this time were moved to a Zen temple of Ukyo district in Heijo-kyo after the transfer of the capital and treated as important materials.
Japanese: この時将来した多くの経典類は、平城遷都後、平城右京の禅院に移されて重用された。
English: Sometime after returning, he built a Zen temple in Hoko-ji Temple (also called Asuka-dera Temple or Gango-ji Temple), lived there, and taught the Dharmalogy of the Hosso Study for the first time in Japan (according to "Nanji-den").
Japanese: 年時不明、法興寺（別名飛鳥寺・元興寺）の一隅に禅院を建立して住み、日本法相教学の初伝となった（南寺伝）。
English: It began to use the letter '宗' (sect) for '衆' (people) after the Edo period like other sects.
Japanese: 他宗派同様に「宗」の字を用いるようになったのは、江戸時代以後のことである。
English: Ippen, who is regarded as the founder, in fact, did not intend to establish a new sect and his religious community and members had been called just 'Ji shu時衆' (the people [衆] who worried about the time [時] of death).
Japanese: 開祖とされる一遍には新たな宗派を立宗しようという意図はなく、その教団・成員も「時衆」と呼ばれた。
English: As the literatures added in the end of this article clearly show, researchers had used the name of 時衆 for the events until the Muromachi period.
Japanese: 末尾に附した文献を見ても明らかなように、研究者も室町期までに関しては時衆の名称を用いている。
English: The term 'jishu時衆' originated from the sentence that '道俗時衆等、各發無上心 (all priests and all people who live within the times could have the superior mind)' in 'Kammuryoju-kyosho' (Commentary on the Meditation Sutra) by Shandao.
Japanese: 時衆とは善導の「観無量寿経疏」の一節「道俗時衆等、各發無上心」からきている。
English: It refered to the group (or member) who divided a day into six parts and kept practicing nenbutsu (Buddhist invocation), and they usually used kenmitsu-jiin (exoteric temples of Esoteric Buddhism) since the group had been formed.
Japanese: 一日を6分割して不断念仏する集団（ないし成員）を指し、古代以来、顕密寺院にいた。
English: Jishu, which had been written as '時衆' for a long time, was written as '時宗' for the first time in "Jishu Fujisawa Yugyo Matsuji-cho" (Note of Branch Temples of Fujisawa Yugyo-ji Temple of the Ji Sect) in 1633.
Japanese: 「時宗」と書かれるようになったのは、寛永10年（1633年）の『時宗藤沢遊行末寺帳』が事実上の初見である。
English: The Jodo sect emphasized the effort to recite nenbutsu as an indication of faith and taught that reciting more nenbutsu made Ojo (birth in the Pure Land) more possible.
Japanese: 浄土宗では信心の表われとして念仏を唱える努力を重視し、念仏を唱えれば唱えるほど極楽浄土への往生も可能になると説いた。
English: In addition, the Jodo-shin sect emphasized only faith and taught that if a person believed it, his Ojo would be promised and that nenbutsu was the practice of the gratitude for butsuon (the graces of Buddha).
Japanese: また浄土真宗では信心のみを重視し、信じるだけで往生は約束される、念仏は仏恩報謝の行である、と説いた。
English: Unlike the Jodo-shin sect, the Ji sect did not mention the faith in Amida Buddha, they just taught that only reciting nenbutsu made Ojo possible.
Japanese: それに対して時宗の場合には、阿弥陀仏への信・不信は問わず、念仏さえ唱えれば往生できると説いた。
English: They read the sutras and thought that Buddha's power to save people was absolute enough to save people who did not believe in Buddha.
Japanese: 仏の本願力は絶対であるがゆえに、それが信じない者にまで及ぶという解釈である。
English: After him, many Yugyo-shonin (traveling priests) followed the thought and traveled around provinces implementing fusan (distributing tablets with the inscription 'Namu Amidabutsu') and Odori Nenbutsu (dancing and reciting nenbutsu).
Japanese: それ以後続く歴代の遊行上人は、諸国を遊行し、賦算（ふさん）と踊念仏を行なった。
English: However, the group was split into Toma dojo (seminary) Muryoko-ji Temple (Sagamihara City) and Fujisawa dojo Shojokoin (later Shojoko-ji Temple) over the succession of the 4th head priest, and soon Fujisawa dojo became to get an advantage.
Japanese: 4代目をめぐって当麻道場無量光寺(相模原市)と藤沢道場清浄光院（のち清浄光寺）に分裂し、やがて藤沢道場が優勢となった。
English: In the middle of the Muromachi period, there were some famous persons who had homyo (name as a priest) originated from the Ji sect including Sarugaku performers Kana (Kanami) and Sea (Seami); it was the golden age of the Ji sect and some members practically developed the culture as Doboshu (the shogun's attendants in charge of entertainment) or as sculptors of Buddhist statues or as gardeners.
Japanese: 室町時代中ごろに猿楽師の観阿（観阿弥）、世阿（世阿弥）で知られる時衆系の法名をもつ者がみられ、同朋衆、仏師、作庭師として文化を担うなど全盛期を迎えた。
English: However, continuing yugyo (traveling for the mission) with leading many nenbutsu practitioners accompanied various difficulties.
Japanese: が、多数の念仏行者を率いて遊行を続けることは、さまざまな困難を伴った。
English: While the Ji sect was developing as a religious community, they gradually approached authorities in order to do yugyo without difficulty.
Japanese: 教団が発展するなかで、順調な遊行を行うために権力への接近がはじまった。
English: However, once they began to do a large scale of yugyo by the supports of bakufu (Japanese feudal government headed by a shogun) and daimyo (Japanese feudal lord), they lost the passion to teach the common people.
Japanese: 幕府や大名などの保護を得ることで大がかりな遊行が行われるようになると、庶民教化への熱意は失われた。
English: By the order of Edo bakufu, various Nenbutsu Kanjin Hijiri (groups of priests raising fund by reciting nenbutsu) were integrated into a single sect 'the Ji sect' and they were newly categorized into twelve schools ('Jishu Juni-ha [12 schools of the Ji sect]').
Japanese: 江戸幕府の意向により、さまざまな念仏勧進聖が「時宗」という単一の宗派に統合され、その中の十二の流派に位置づけられた（「時宗十二派」）。
English: The main school was 'Yugyo school' which set the base at Fujisawa dojo Shojoko-ji Temple and at Shichijo dojo Konko-ji Temple (Kyoto City).
Japanese: 主流は藤沢道場清浄光寺および七条道場金光寺(京都市)を本寺とする「遊行派」であった。
English: Although it declined to some extent compared to the situation in a certain period, under the feudal system characteristic of the Shogunate, the official Yugyo supported by Tenma Shuinjo(Shogunate license) of bakufu was implemented and Yugyo-shonin traveled around provinces all over the country including the areas where there was no temple of the Ji sect.
Japanese: 一時期より衰退したとはいえ、幕藩体制下では、幕府の伝馬朱印状を後ろ盾とした官製の遊行が行われ、時宗寺院のない地域も含む全国津々浦々に、遊行上人が回国した。
English: In addition, Haibutsu-kishaku resulted in the destruction of the Ji sect's temples in Shimazu domain and Sado which had been the impregnable strongholds.
Japanese: さらに廃仏毀釈で、金城湯池であった島津藩領や佐渡の時宗寺院が壊滅状態となった。
English: Because of that, during the Pacific War the Ji sect cooperated with the government through various activities including organizing Jishu Hokokukai (Patriot Association of the Ji Sect) and establishing a branch temple of yugyo temple at Fengtian, Manchuria.
Japanese: これに対し、太平洋戦争中は時宗報国会を組織し、満州の奉天に遊行寺別院を設けるなど協力した。
English: In 2004, Taa Ichiun Shonin resigned from his post as the 73rd Yugyo-shonin and the 56th Fujisawa-shonin on the grounds of ill health.
Japanese: 2004年、遊行73代・藤沢56世他阿一雲上人が病気により引退した。
English: In the Ji sect, Kaimyo (posthumous Buddhist name) is called 'Homyo,' and men are given the title including 'Amida Butsu (阿弥陀仏)' and women are given the title including 'Ichi (一)' or 'Butsu (仏).'
Japanese: 戒名は法名とよび、男は「阿弥陀仏」号、女は「一」号ないし「仏」号を附した。
English: He is also called 'Ippen Shonin' (St. Ippen), 'Yugyo Shonin' (Traveling Saint), or 'Sute hijiri' (Holy Hermit) with respect.
Japanese: 「一遍上人」、「遊行上人（ゆぎょうしょうにん）」、「捨聖（すてひじり）」と尊称される。
English: His private shigo (a posthumous name) in modern times is 'Ensho Daishi,' and in 1940, a name 'Shojo Daishi' was given from the nation.
Japanese: 近代における私諡号は「円照大師」、1940年に国家より「証誠大師」号を贈られた。
English: He was born as the second child of Michihiro KONO (who became a priest called Nyobutsu) of a local ruling family in Iyo Province (approximately present Ehime Prefecture) in 1239.
Japanese: 延応元年（1239年）伊予国（ほぼ現在の愛媛県）の豪族、河野通広（出家して如仏）の第2子として生まれる。
English: It is said that he was born at a corner of Hogon-ji Temple located in the deep valley of Dogo-onsen Hot Spring in Matsuyama City, Ehime Prefecture, and a stone monument which is inscribed 'Ippen Shonin Birthplace Site' was built there in 1334 by Michitsuna TOKUNO who had come from the same family.
Japanese: 生まれたのは愛媛県松山市道後温泉の奥谷である宝厳寺の一角といわれ、元弘4年（1334年）に同族得能通綱によって「一遍上人御誕生舊跡」の石碑が建てられている。
English: The Kono clan was the head family of what used to be a powerful clan, but by the time Ippen was born, it no longer had the influence it once had, due in part to the exile of his grandfather Michinobu KONO to Mutsu Province in response to his having joined the Kyogata (the group that took the side of the Imperial court, which was located in Kyoto) during the Jokyu War of 1221, which brought the clan to ruin.
Japanese: 有力氏族であった本家の河野氏は、承久3年（1221年）の承久の乱で京方について祖父の河野通信が陸奥国に配流されるなどして没落し、一遍が生まれた頃にはかつての勢いを失っていた。
English: In 1251, when he was 13 years old, he moved to Dazaifu and learned the teachings of Seizan school of Jodoshu sect under Shotatsu, who was a disciple of Honen's disciple, for more than 10 years.
Japanese: 建長3年（1251年）13歳になると大宰府に移り、法然の孫弟子に当たる聖達の下で10年以上にわたり浄土宗西山義を学ぶ。
English: In 1263, when he was 25 years old, he returned to secular life and went back home to Iyo when his father died, but due to the clan's feud over their territory etc. he became a priest again in 1271 at the age of 32, and practiced asceticism in Zenko-ji Temple in Shinano Province, Kubo-dera Temple in Iyo Province, and Iwaya-ji Temple in Iyo Province.
Japanese: 弘長3年（1263年）25歳の時に父の死をきっかけに還俗して伊予に帰るが、一族の所領争いなどが原因で、文永8年（1271年）32歳で再び出家、信濃国の善光寺や伊予国の窪寺、同国の岩屋寺で修行する。
English: In 1274, he practiced asceticism moving from place to place, including Shitenno-ji Temple (Settsu Province) and Mt. Koya (Ki Province), and started to distribute Buddhist invocation charms on which rokuji myogo (six-character name) was written.
Japanese: 文永11年（1274年）には四天王寺（摂津国）、高野山（紀伊国）など各地を転々としながら修行に励み、六字名号を記した念仏札を配り始める。
English: In Ki Province, one priest refused to take the invocation charm for the reason of his own impiety and Ippen agonized a lot about it.
Japanese: 紀伊国で、とある僧から己の不信心を理由に念仏札の受け取りを拒否され、大いに悩む。
English: However, in Kumano Hongu-taisha Shrine where he confined himself to pray, he was given a revelation in a dream by Kumano Gongen, who is said to be a temporary manifestation of Amida Nyorai (Amitabha Tathagata), saying, 'You must distribute the charms to anyone regardless of his or her belief or disbelief, cleanliness or uncleanliness' for Shujyo Saido (salvation by Buddha and the Bodhisattvas).
Japanese: しかし、参籠した熊野本宮大社で、阿弥陀如来の垂迹身とされる熊野権現から、衆生済度のため「信不信をえらばず、浄不浄をきらはず、その札をくばるべし」との夢告を受ける。
English: From this time, he started to call himself Ippen and added 'Ketsujo Ojo (certain birth in the Pure Land)/Rokujumannin (6 hundred thousand people)' on the invocation charms.
Japanese: この時から一遍と称し、念仏札の文字に「決定（けつじょう）往生／六十万人」と追加した。
English: In 1276, traveling around Kyushu for nenbutsu kanjin (temple solicitation through invocation), Ippen met Ta and others who later accompanied him as Jishu priests.
Japanese: 建治2年（1276年）には九州各地を念仏勧進し、他阿らに会い、彼らを時衆として引き連れるようになる。
English: In addition, as they went on a walking pilgrimage, they started Odori Nenbutsu (dancing and invocations of Buddha's name) in Shinano Province in 1279.
Japanese: さらに、各地を行脚するうち、弘安2年（1279年）信濃国で踊り念仏を始めた。
English: In 1280, he visited the grave of his grandfather Michinobu in Inase, Esashi County, Mutsu Province (Kitakami City, Iwate Prefecture), and then went on pilgrimage to Matsushima, Hiraizumi City, Hitachi Province and Musashi Province.
Japanese: 弘安3年（1280年）に陸奥国江刺郡稲瀬（岩手県北上市）にある祖父の通信の墓に参り、その後、松島や平泉市、常陸国や武蔵国を経巡る。
English: In 1284, he went up to Kyoto, made a stay at Shaka-do hall (a hall in which a statue of the historical Buddha, Shakyamuni, is enshrined) in Shijo-Kyogoku, and practiced Odori Nenbutsu in places in Kyoto.
Japanese: 弘安7年（1284年）上洛し、四条京極の釈迦堂入りし、都の各地で踊り念仏を行なう。
English: In 1286, he paid a visit to Shitenno-ji Temple, and also visited the mausoleum of Prince Shotoku, Taima-dera Temple, and Iwashimizu Hachiman-gu Shrine.
Japanese: 弘安9年（1286年）、四天王寺を訪れ、聖徳太子廟や当麻寺、石清水八幡宮を参詣する。
English: In 1287, he went on a pilgrimage to Harima Province via Engyo-ji Temple, and then went further west to visit Itsukushima-jinja Shrine.
Japanese: 弘安10年（1287年）は圓教寺を経て播磨国を行脚し、さらに西行して厳島神社にも参詣する。
English: In 1289, on the way to revisit Kyoshin-ji Temple in Inamino, Harima Province (Kakogawa City, Hyogo Prefecture), where the grave of Kyoshin is located, to seek a place to die, he died in Kannon-do Hall (a temple dedicated to Kannon) (later Shinko-ji Temple) in Hyogonotsu in Settsu Province at age 50.
Japanese: 正応2年（1289年）死地を求めて教信の墓のある播磨国印南野（兵庫県加古川市）教信寺を再訪する途中、享年51（満50歳没）で摂津国兵庫津の観音堂（後の真光寺）で没した。
English: Ippen continued his pilgrimage at the head of Jishu priests, leading people (including genin [low ranked people] and hinin [lowest rank people]) to gokuraku jodo (the Pure Land of Amida Buddha) by fusan (distributing invocation charms) and Odori Nenbutsu.
Japanese: 一遍は時衆を率いて遊行（ゆぎょう）を続け、民衆（下人や非人も含む）を賦算（ふさん）と踊り念仏とで極楽浄土へと導いた。
English: While Muneyoshi YANAGI highly evaluated him as he mastered the depth of Jodo sect, Ippen himself valued the single-minded practice to chant invocation of six letters more than abstract thought.
Japanese: 浄土教の深奥をきわめたと柳宗悦に高く評せられるが、当人は観念的な思惟よりも、ひたすら六字の念仏を称える実践に価値を置いた。
English: Many modern people are fascinated by his high-mindedness symbolized by his pilgrimages to various provinces without staying in one place to depend on a temple, and his last moments, according to his biography, in which he burned his own writings, saying, 'this is the last moment for the Buddhist sutra which was learned in a single lifetime and there is nothing to remain but the voice of chanting Namu Amidabutsu (a single, sincere call upon the name of Amida).'
Japanese: 寺院に依存しない一所不住の諸国遊行や、入寂に際して「一代聖教皆尽きて南無阿弥陀仏に成り果てぬ」と自らの著作を燃やしたという伝記から、その高潔さに惹かれる現代人は多い。
English: His easy-to-understand edification through waka (traditional Japanese poems of thirty-one syllables) and wasan (Buddhist verses), and nenbutsu kanjin to all people regardless of his or her belief or disbelief, cleanliness or uncleanliness were a big opportunity for Buddhism to become religion of the common people.
Japanese: 和歌や和讃によるわかりやすい教化や信不信・浄不浄を問わない念仏勧進は、仏教を庶民のものとする大いなる契機となった。
English: Among founders of so-called Kamakura New Buddhism (new sects of Japanese Buddhism founded during the Kamakura period), he was the only person who did not learn in Mt. Hiei.
Japanese: いわゆる鎌倉新仏教の祖師の中で、唯一比叡山で修学した経験のない人物である。