nntsuzu/KFTT huggingface dataset:
English: And Tokuitsu wrote "Shaikensho" and "Enichiusoku" as a rebuttal to Sanichigonjitsu no soron in the latter volume of "Shugo-kokkai-sho" and Saicho opposed this in "Ketsugon jitsuron" and as a conclusion he seems to have written "Hokke-shuku."
Japanese: 続いて『守護国界章』下巻における三一権実論に対する徳一の反論として『遮異見章』『慧日羽足』が書かれたと思われ、それに対して最澄が『決権実論』で反論、結論の書として『法華秀句』を撰述したと見られる。
English: The contents of the series of the dispute were esoteric and they ranged widely such as Hokekyo in kyohanron (teaching theory), the legitimacy of Tendai-sandai-bu, the right and wrong of the interpretation of doctrines by the sentetsu (ancient wise men) in Tenjiku (India) and Cinasthana (China) and so on.
Japanese: 一連の論争の内容は難解で、一乗・三乗の権実のみならず、教判論における法華経や天台三大部の正当性、天竺・震旦の先哲による教義解釈の是非など広範囲に及ぶ。
English: However, on the other hand, Tokuitsu stated the theory of inherent disposition to understand Buddhist law against value theory for doctrine by Saicho, and the focus of the dispute on both sides was not in the right ballpark; as for the dispute itself, it was trivial rather than detailed and sometimes the expressions near to the abuse against the other were seen (as below) and gives an impression of not interlocking.
Japanese: しかし一方では、最澄の教法に対する価値論に対し徳一は仏法理解の先天的素質論を述べており、両者の論争の焦点があまり噛み合っておらず、議論そのものも詳細というよりは瑣末的であり、時折相手側への罵倒に近い表現も見られる（後述）など、すれ違いの印象も与えている。
English: Within the Tendai sect, the realization of "Hokke-shuku" meant the end of the dispute (next year Saicho died (entered nirvana)).
Japanese: 天台宗側では『法華秀句』の成立をもって論争の終結とする（翌年に最澄は入寂）。
English: The history of the dispute was explained tracing back to the Buddhist history in Tenjiku (India) and China and the name of book "Hokke-shuku" is said to have been aware of "Hokke Mongu" of Tendai-sandai-bu by Zhi-yi and there Saicho's resolution to finish the dispute appeared.
Japanese: 論争の歴史を天竺や中国の仏教史まで遡って述べたもので、『法華秀句』の書名は、智顗による天台三大部の『法華文句』を意識したものと思われ、最澄の論争決着への決意が現れている。
English: However, while the dispute closed on the Saicho side, it was not finished for Tokuitsu.
Japanese: ただし、これは最澄側の一方的な論争打ち切りであり、徳一側からは決着がついていないとも言える。
English: And Tokuitsu saw not only the Tendai sect but Mikkyo as a problem and he criticized the Kobo Daishi (Kukai) in the Shingon sect in "Shingon-shu miketsumon" (a collection of criticisms of esoteric teachings) (it is the only historical material which remains as Tokuitsu's book).
Japanese: なお徳一は天台宗のみならず密教に対しても問題視していたと見られ、真言宗の空海に対しても『真言宗未決文』で批判している（なお、これが徳一の著作として現存する唯一の史料である）。
English: In the dispute Saicho attacked the opponent by using fiery expressions and as an example in "Shugo-kokkai-sho" Saicho called Tokuitsu who was the focus of criticism in a pejorative manner, 'sojikisha' (people who have a superficial knowledge and eat humbly), 'hobosha' (people who disparage the dharma), 'hokuensha' (people who turn the shafts of gissha (ox-drawn carriage) or horse-drawn buggy to the north even though they go to go to the south because he cannot understand the direction) and never called Tokuitsu by his real name.
Japanese: 論争において最澄は、しばしば非常に激烈な表現を用いて論敵を攻撃しており、たとえば『守護国界章』において最澄は、非難の対象である徳一のことを「麁食者（そじきしゃ。粗末な食べ方をする者、半可通のこと）」「謗法者（ほうぼうしゃ。賢しらに法を曲げる者）」「北轅者（ほくえんしゃ。南に行こうとして牛車・馬車の轅（ながえ）を北に向ける者。方角もわきまえぬ者）」などの蔑称で呼び、本名の徳一で呼ぶことは一切ない。
English: We can assume several reasons why Saicho was aggressively involved with this dispute though he was rather a smart and solemn guy.
Japanese: どちらかといえば秀才肌で生真面目な感のある最澄が、これほどまでに攻撃的な姿勢で論争に臨んだ背景として、いくつかの原因が考えられる。
English: Just before Saicho came back from Nitto Guho (traveling the Tang for seeking the teaching of Buddhism), he dropped in Shaoxing City and studied Mikkyo under Jungyo (in the light of Buddhism he belonged to a branch; his date of birth and death unknown) in Ryuko-ji Temple and received kanjo (a ceremony to be the successor).
Japanese: 最澄は入唐求法から帰国する直前、紹興市に寄り、密教を龍興寺の順暁（密教の法灯においては傍流に属する。生没年不明）に学び、灌頂を受けている。
English: After coming back to Japan, Saicho was highly interested in Mikkyo and came to study under Kukai, who was younger than him and lower than him in ranking as a Buddhist priest but studied authentic Mikkyo and came back to Japan.
Japanese: 帰国後も最澄の密教への関心は高く、自身より年少で僧としての地位も低いながら、正統的な密教を学んで帰国した空海に師事することになる。
English: Kukai, who visited to the Tang dynasty by Kentoshi Ship in 804 like Saicho, studied authentic Mikkyo under Keika (746 – 806) who was one of Shingon-hasso (Eight Patriarchs of the Shingon mission) and came back to Japan a bit later than Saicho in 806, bringing back lots of Buddhist scriptures and hogu (ritual implements).
Japanese: 最澄と同じく804年の遣唐使で入唐した空海は、真言八祖の一人恵果（746年-806年）から正統的な密教を学び、大量の経典・法具を携え、最澄よりやや遅れて大同(日本)元年（806年）に帰国していた。
English: Saicho began to study Mikkyo borrowing Buddhist scriptures brought by Kukai and in 812 received kanjo with his disciple Taihan (778 - year of death unknown) and so on in Jingo-ji Temple of Kukai and officially became a disciple of Kukai.
Japanese: 最澄は空海の招来した仏典を借り受けて密教を本格的に学びはじめ、弘仁3年（812年）には弟子の泰範（778年-?）らとともに空海の神護寺において灌頂を受け、正式に空海の弟子となっている。
English: However in 813, when Saicho asked Kukai to lend "Rishushakkyo" (the interpretation book of "Rishu-kyo" (Principle of Wisdom Sutra)), Kukai refused to lend it saying that the essence of Mikkyo lay not in ascetic training of sentences but in practices, which led to worsen the relations between both of them.
Japanese: しかし、弘仁4年（813年）最澄が『理趣釈経』（『理趣経』の解釈書）の借用を空海に申し出たところ、空海が密教の真髄は文章修行ではなく実践によってのみ得られるとして拒絶したため、両者の仲は悪化する。
English: Moreover, the most favorite disciple Taihan refused to come back to Mt. Hiei though Saicho repeatedly asked him to come back and Taihan preferred the ascetic training under Kukai, which led to a breakup between them.
Japanese: さらに最愛の弟子であった泰範が、最澄の再三の求めにもかかわらず比叡山への帰還を拒み、空海の下での修行を望んだことなどが重なり、両者は義絶するに至った。
English: Saicho tried to heighten the status of new religious school by incorporating the elements of Mikkyo into Tendai sect, but allegedly the break with Taihan and Kukai deepened his isolation and drove him to be more antagonistic towards Nanto sects.
Japanese: 天台宗に密教の要素を取り入れ、新たな宗派としての地位を高めようとしていた最澄にとって、泰範・空海との訣別により孤立感が深まったことで、南都諸宗に対してより敵対的な姿勢に駆り立てられたともいわれる。
English: Tokuitsu himself, who was the opponent of Saicho in the dispute, was a local Buddhist priest who moved to Togoku from youth and was active around there, but the Hosso sect of Buddhism which Tokuitsu belonged to was the center of Nanto rokushu which was the mainstream in the Buddhist world in those days.
Japanese: 最澄が論争相手とした徳一自身は、若年から東国に拠点を移して活動していた地方僧であったものの、彼が所属する法相宗自体は、当時の仏教界においては主流である南都六宗の中心であった。
English: Later, the Tendai sect flourished more than the Nanto rokushu and thus as for the whole Sanichigonjitsu no soron, it seems that Saicho, who was the leader of an emerging sect, excelled Tokuitsu who was representative of old Hosso sect of Buddhism, but in fact, it was Hosso sect of Buddhism which belonged to the mainstream at the time and thus Saicho was more a challenger.
Japanese: 後世に天台宗の方が興隆していったため、三一権実諍論全体としては、新興宗派の総帥である最澄が、古い法相宗を代表する徳一を退けたという印象が残るが、実際には当時においては法相宗の方が主流派に属していたのであり、最澄はむしろ挑戦者であった。
English: As mentioned before, Saicho tried to establish the Tendai sect by winning the assignments of nenbundo-sha, building Daijo-Kaidan and so on in order to oppose the Nanto sects, and since persuading Tokuitsu who was the theorist of the Hosso sect of Buddhism led to the advantage of the Tendai sect over Nanto rokushu, he became more aggressive.
Japanese: 前述のごとく年分度者の割当を勝ち取り、大乗戒壇の設立など、天台宗を確立して南都仏教に対抗しようとする最澄にとって、法相宗の理論家である徳一を説き伏せることは、天台宗の南都六宗への優位を示すことにも繋がるため、より攻撃的になった面もある。
English: As "Bushosho" by Tokuitsu was the book of critique of Hokekyo, which could not be ignored by Saicho, he had to fiercely oppose this opponent to secure the raison d'etre for his own sect.
Japanese: 徳一の『仏性抄』は最澄にとって看過しがたい法華経批判の書であり、この法敵に猛反論しなければ自宗の存在意義そのものが危うくなる。
English: However, the rise of the Tendai Hokke sect and Mikkyo was heretical for Tokuitsu himself and the Hosso sect of Buddhism which he belonged to and the traditional Buddhism system, thus it had to be exhaustively confuted.
Japanese: しかしまた徳一にとっても、天台法華宗や密教の擡頭は、彼自身の属する法相宗にとっても、また従前の仏教体制秩序にとっても、異端なのであって、これを徹底的に論破しておく必要があった。
English: Tokuitsu reviled the Hokekyo theory and Saicho in "Chuhen gikyo," calling him 'Bonjin okusetsu' (conjecture of ordinary person), 'tengonin' (madness), 'gufu' (fool) and so on.
Japanese: 徳一は『中辺義鏡』において法華教説や最澄に対して「凡人臆説」「顛狂人」「愚夫」などと悪し様に罵倒している。
English: In response to this, Saicho called Tokuitsu 'sojikisha' and 'hokuensha' in "Shugo-kokkai-sho" and it was a serious dispute which called into question their raison d'etre as a religious sect, resulting in a smear campaign by both sides.
Japanese: 最澄が『守護国界章』で徳一を「麁食者」「北轅者」と呼んだのはこれに呼応するものであり、互いに自宗派の存在意義をかけた真剣な論争であったがゆえに、ともに中傷めいた表現までもが用いられたともいえる。
English: After Saicho wrote "Hokke-shuku" he died and it is unknown where Tokuitsu was after that and thus the dispute between them did not reach a clear conclusion.
Japanese: 最澄は『法華秀句』を著した直後に没し、徳一もその後の動向は不詳なため、両者の論争が必ずしも明確な結論を得て終結した訳ではなかった。
English: However, the Tendai sect had an advantage in that they had successors such as Ennin, Enchin (814 – 891) and so on and came to heighten their status by becoming Mikkyo with the Shingon sect, while Hosso sect of Buddhism did not have quality successors which gradually led to their decline.
Japanese: しかし、天台宗が円仁・円珍（814年-891年）らの後継者に恵まれ、密教化を経て真言宗とともに平安時代にその地位を高めていったのに対し、法相宗の側はこれといった後継者を得ず、次第に衰勢に傾いていく。
English: In 963, 150 years after the dispute between Tokuitsu and Saicho, Hozo (Japan) (Genju Daishi, 905 – 969) in Hosso sect of Buddhism and Ryogen (Gansan Daishi, 912 – 985) in Tendai sect again had a dispute on Sanichigonjitsu no soron ('Owa shuron debate') in Kyuchu Seiryo-den Emperor's residence and according to the record of Tendai sect, Ryogen outdebated Hozo.
Japanese: 徳一と最澄の論争から150年を経た応和3年（963年）には、宮中清涼殿において法相宗の法蔵(日本)（賢首大師。905年-969年）と天台宗の良源（元三大師。912年-985年）との間で、再び三一権実を問う諍論が行われ（「応和宗論」）、天台宗の記録においては良源が法蔵を論破したとしている。
English: Ryogen's disciple Genshin (Priest) (also known as Eshin Sozu, 942 – 1017) summarized Sanichigonjitsu no soron from Tenjiku and wrote "Ichijo-yoketsu" (Essentials of the One-Vehicle Teaching) which discussed the absolute doctrine that only one teaching, the Lotus Sutra, can lead to enlightenment and Sanichigonjitsu no soron in Japan ended.
Japanese: 良源の弟子である源信(僧侶)（恵心僧都。942年-1017年）は、天竺以来の三一論争をまとめ、一乗真実を説いた『一乗要決』を著して日本における三一権実論争は終息した。
English: The term "anshin," also referred to as anjin, means a state of mind in which there is nothing to be concerned about and one feels calm and easy.
Japanese: 安心（あんじん、あんしん）とは気掛かりな事が無く、心が落ち着き安んじることである。
English: As previously noted, it was originally pronounced as 'anjin,' but it has been pronounced 'anshin' since the Edo period.
Japanese: 先述の通り本来は「あんじん」と読むが、江戸期より「あんしん」と読むようになった。
English: It is originally an abbreviation of the term "anjin ryumyo" which means knowing the will of heaven and keeping one's mind peaceful, or submitting one's fate to the will of heaven and keeping always calm in Confucianism.
Japanese: そもそも安心とは安心立命（儒教において天命を知り、心を平安に保つことまたは、その身を天命に任せいつも落ち着いていること）を略したものである。
English: In the Zen sect, the term is still used for being released from fear and anxiety, attaining a state of enlightenment and spiritual peace to establish one's independence by teachings of Buddha.
Japanese: 禅宗では現在もこれを仏の教えにより恐怖や不安から解放されて悟りの境地に到達し、心の安らぎを得て主体性を確立することという意味で用いる。
English: For this reason, attaining the state of enlightenment is said to have been a proof of faith and religious belief.
Japanese: (その)ことから、これらの境地を開くことは信心および信仰の証しとされた。
English: In the Jodo sect, the term "anshin" means believing without a doubt in salvation by Amida Buddha and wishing for gokuraku ojo (peaceful death) by the Pure Land teachings.
Japanese: 浄土宗において安心とは浄土門で、阿弥陀仏の救済を信じて疑わず、極楽往生を求めることをさす。
English: They are Shijoshin (utterly sincere mind) to wish to be reborn in the Pure Land earnestly, Jinshin (profound mind) to wish strongly, and Eko hotsugan shin (belief in the rebirth of oneself in the Pure Land in the future) to dedicate kudoku (merit) and to wish to be reborn in the Pure Land.
Japanese: 真に浄土を願う至誠心、深く願う深心、さらに功徳を回向して浄土に往生しようと願う回向発願心である。
English: Gyoku (year of birth and death unknown) was a priest of the Jodo sect of Buddhism in the late Heian and the early Kamakura period.
Japanese: 行空（ぎょうくう、生没年不詳）は、平安時代末期から鎌倉時代初期にかけての浄土宗の僧。
English: In 1204 the priests on Mt. Hiei petitioned Archbishop Shinsho of the Tendai-zasu (head priest of the Tendai sect) to issue a prohibition against the senju nenbutsu (the single-minded recitation of the nenbutsu).
Japanese: 元久元年（1204年）の比叡山の僧徒が、時の天台座主真性に対して専修念仏停止の訴えを起こした。
English: This was temporarily settled by Honen's 'Shichikajo Seikai' (Seven Article Pledge) which was signed by his followers and sent to the Enryaku-ji Temple.
Japanese: 法然は「七箇条制誡」に門弟らが署名を添えて延暦寺に送って一端は収束した。
English: A year later (in 1205) however, the priests of the Kofuku-ji Temple once again filed for an injunction against the senju nenbutsu with the "Kofukuji sojo" (Kofukuji Petition).
Japanese: ところが翌年（1205年）、興福寺の僧徒らが『興福寺奏状』をもって再び専修念仏停止の訴えが起こった。
English: Eventually in 1206 he was expelled together with Junsai and was excommunicated by Honen.
Japanese: そして建永元年（1206年）、遵西とともに流罪に処せられ、法然より破門された。
English: Shue refers to the council or self-governing body for decision-making of the Buddhist priests in the temples in medieval Japanese temples.
Japanese: 集会（しゅうえ/しゅえ）とは、中世日本の寺院において僧侶達が寺院内部の意思決定のため行う合議・自治機関を指す。
English: In Buddhist scripts, there are written records of deciding the important matters through the council which consisted of the members of organization (sangha, shu).
Japanese: 仏教の経典にも、組織（僧伽/衆）の構成員による合議によって大事を決めることが書かれており、日本でも仏教とともに伝来した。
English: However, in ancient times, there were the system of control over the temples and Buddhist priests such as Soniryo (Regulations for Priests and Nuns) and Sogo (Office of Monastic Affairs) and so on, which the nation laid down and it was after the late Heian period that in fact shue functioned as the council institution.
Japanese: ただし、古代においては僧尼令や僧綱など国家が定めた寺院・僧侶統制の仕組があり、実際に集会が合議機関として機能するのは、平安時代後期以後である。
English: During this period, the system of control over the temples and Buddhist priests by the nation lost substance, while the temples got the status of influential families.
Japanese: この時代には国家による寺院・僧侶統制が形骸化する一方で寺院が権門としての地位を獲得した時代でもあった。
English: Shue differs in its form, depending on the temples to which the Buddhist priests belonged or the structure of each group of Buddhist priests.
Japanese: 集会には所属する寺院そのものあるいは僧侶の各集団の構造によって形態に違いが生じている。
English: For example, there existed the shue by each Inge (a branch temple to support services of the main temple) which consisted of the temples or the shue by each status hierarchy, which were contrary to manji shue (all number temples' gathering) which gathered all the members of the temples.
Japanese: 例えばその寺院の全構成員を集める満寺集会（まんじしゅうえ）に対して寺院を構成する個別の院家や身分階層ごとに構成される集会などが存在した。
English: However, even though the structure differed, 'nindorishutabun' (anonymous majority rule) called 'tabun no ri' (majority rule) and 'tabun no hyotei' (majority rule) was necessary and the spirit of 'Ichimi Wago' (Mingle together in One) from sangha was emphasized.
Japanese: だが、その構造に差異はあっても、「多分の理」・「多分の評定」と呼ばれる無記名の多数決原理（「任道理就多分」）が必要とされ、僧伽以来の「一味和合」の精神を重要視した。
English: It was considered that it was a duty for the Buddhist priests who had been entitled to join shue to attend shue as well as attend hoe (Buddhist mass) and absence without due cause was punished.
Japanese: そして、集会参加の有資格者が集会に出席することは法会への出席と並ぶ僧侶としての義務として考えられており、正当な理由の無い欠席は処罰の対象とされた。
English: The decision by shue restrained the attendees and regulated one mountain and sometimes the shoen which took the temple as honjo (proprietor or guarantor of manor) by the source of law of the temple law and to enhance the validity, the ceremonies such as the making of kishomon (sworn oath) or Ichimi Shinsui (one taste of the gods' water) and so on were also sometimes done.
Japanese: 集会の決議は参会者を拘束するとともに、寺院法の法源として一山、時においては当該寺院を本所とする荘園をも規制するもので、その有効性を高めるために起請文の作成や一味神水などの儀式が併せて行われることもあった。
English: When the temples made important decisions, shue usually passed resolutions and when direct actions such as direct petitions were carried out, shue passed the resolutions beforehand.
Japanese: 寺院が重大な決定を行う際には集会決議を伴うのが通例であり、強訴などの直接行動を起こす際にも事前に集会決議が出されている。
English: The demise of the shoen system (manorialism) and the establishment of a unified authority collapsed the autonomy function of the temples and during the early-modern times shue became just a council institution in the temples, but the autonomy as seen in the shue in such temples, in the organization called "XXX shu" which had the decision making function by the council system, in the soson (a community consisting of peasants' self-governing association) and in the city during the medieval and the modern period, which, some thought, were linked with the formation of the system of autonomy during the early-modern times in Japan.
Japanese: 荘園制の崩壊や統一政権の樹立によって寺院の自治機能が解体され、集会も近世期には寺院内の評議機関の1つに過ぎなくなるが、こうした寺院における集会と中世・近世における合議制による意思決定機能を有した「○○衆」と呼ばれる組織や惣村や都市などに見られる自治など、前近代の日本における自治制度の成立と結びつける考え方もある。
English: When they are put together with laws regarding shrines, they can be called "Jisha-ho" or "Shaji-ho" (literally, temple and shrine law).
Japanese: 神社に関する法制を含めて寺社法/社寺法（じしゃほう/しゃじほう）とも呼ばれている。
English: One is "tokyo-ken," with which the powers of the secular world, such as states, regulate temples and shrines from out side, and the other is "chikyo-ken," with which the religious bodies impose rules from inside, on themselves as well as their members.
Japanese: 国家をはじめとする世俗権力が寺社を外部から規制する統教権（とうきょうけん）と寺社自身が自己及びその構成員を内部から規制する治教権（ちきょうけん）である。
English: Temples and shrines before modern times existed as independent authorities which could rival secular powers, and their chikyo-ken was widely accepted.
Japanese: 前近代の寺社は世俗権力と対抗する独立した権威として存在しており、治教権が広範にわたって認められていた。
English: For this reason, laws based on chikyo-ken accounted for a major part of the Jiin-ho before modern times, and sometimes, in a stricter sense, only the legislations grounded in chikyo-ken are called 'Jiin-ho.'
Japanese: 従って、前近代における寺院法は治教権に基づく法制が多くを占めており、狭義においては治教権に基づく法制のみを「寺院法」と呼称する場合がある。
English: At first, in the early Buddhist groups called "sangha," the precepts of Buddhism and other rules which were set to control its members based on the precepts were believed to be the original Jiin-ho.
Japanese: そもそも、初期仏教集団である僧伽（さんが）においては仏教の戒律及びこれを元にして自らの集団を規制するために定められた規則が寺院法の本来の姿であったと考えられている。
English: Jiin-ho in this narrow sense was developed in two different ways: one way is that each sect or temple compiled statute laws to suit their circumstances, and the other is that norms served as precedents, establishing the common law.
Japanese: この狭義における寺院法には個々の宗門あるいは寺院が個別の事情に応じて定める成文法と慣習的規範が先例の形式を採って慣習法として機能したものがあった。
English: Also, there were laws called Jinai-ho which regulated the inside of temples and other laws to control the outside of temples, which were under the temples' power, meaning Jinai-cho (temple villages) (also called ji-hen) and shoen (manor in medieval Japan).
Japanese: 更に寺院内部を対象とする法（寺内法（じないほう））と寺内町（寺辺）や荘園など寺院の権力が及ぶ外部を対象とする法があった。
English: The oldest legislation of Jiin-ho in Japan was the Jushichijo no kenpo (Constitution in Seventeen Articles) which was laid down by Prince Shotoku in 604.
Japanese: 日本における最古の寺院法制は、推古天皇12年（604年）に聖徳太子が定めたとされる十七条の憲法とされている。
English: This law, which set forth the country's policy to respect Buddhism, made a close connection between Buddhist faith and nation building, but there is a theory that it is a creation of the writers of "Nihonshoki" (Chronicles of Japan).
Japanese: 仏教尊重を国家の方針として打ち出し、仏教信仰と国家形成が密接に結び付けられたこの法については『日本書紀』作者の創作説もある。
English: However, even if the theory of its creation is true, as "Nihonshoki" was compiled only 100 years after the time of Prince Shotoku, the volume can still be considered as an important historical document to grasp the early state on Buddhism.
Japanese: ただし、創作説を採るとしても『日本書紀』成立は聖徳太子の時代から100しか経ておらず、初期国家の仏教観を知る上では貴重な史料である。
English: After the prince's death in 624, the rank of Sojo (high-ranking Buddhist priest), which was modeled on the system in the Nan-Dynasty of China, was introduced and a Buddhist priest from Baekje called "Kanroku" was appointed (the beginning of sokan seido (the monk-official system)).
Japanese: 太子没後の推古天皇32年（624年）には、中国南朝(中国)の制度を元にしたとされる僧正の制度が定められ、百済から来日した僧侶観勒が任じられた（僧官制度のはじめ）。
English: Later, with some reforms of part of the system, Taiho Ritsuryo (Taiho Code), which included Soniryo (Regulations for Priests and Nuns) (and Jingiryo (ritual outlines and regulations) for shrines) was issued and the Buddhist priests and temples were put under the regulation of the state (ritsuryo laws, in form, did not regulate Buddhism or Shinto themselves, but put the people and organizations involved in the religions under control).
Japanese: その後一部制度の改革を経て大宝律令において僧尼令（神社に対しては神祇令）が出され、国家による僧侶・寺院に対する統制が行われた（律令法は形式上においては仏教や神道そのもの統制ではなく、それに従事している人や組織に対してのみ統制を行った）。
English: While Soniryo had strict rules, its effectiveness was not fully maintained, as it was temporarily suspended due to Sogo's (a priest of a managerial post) demand.
Japanese: 僧尼令は厳格な規定の一方で、僧綱側の要求で施行が一時停止されるなど、その位置づけは不安定なものであった。
English: Genba-ryo kakushiki (formality of the Bureau of Buddhism and Aliens) in Engishiki (an ancient book for codes and procedures on national rites and prayers), which was compiled later, was also considered as the basis of regulations grounded in tokyo-ken in succeeding generations.
Japanese: その後編纂された延喜式の玄蕃寮格式も後世の統教権に基づく規制の典拠とされた。
English: Also, a special form of tokyo-ken was developed when temples were built as a family temple or Uji-dera Temple (temple built for praying for clan's glory) as rules set by the founder or the founding family became a variation of it.
Japanese: 又、特殊な形態としては菩提寺・氏寺として創建した創建者あるいはその一族によって定められた規則も統教権の変形であると言える。
English: Full-scale Jiin-ho based on chikyo-ken were thought to be developed under the influence from traditional rules within sanghas, regulations by soniryo and religious precepts that were brought to Japan by Jianzhen.
Japanese: 治教権に基づく本格的な寺院法は従来からの僧伽内の規制、僧尼令をはじめとする統制や鑑真によって本格的に伝えられた戒律の影響を受けて形成されたと考えられている。
English: The oldest is "Sange-gakushoshiki" (The Regulations for Students of the Mountain School) written by Saicho in 819.
Japanese: 最古のものとされるのは、最澄が弘仁9年（819年）に記した『山家学生式』である。
English: This was made to apply to the Imperial Court to permit the establishment of the Kaidan (Buddhist ordination platform) at Enryaku-ji Temple, but at the same time, another aspect of it was to require the priests in Enryaku-ji Temple to be worthy of their places.
Japanese: これは延暦寺に戒壇を設置できるように朝廷に申請するために作成されたものであったが、同時に延暦寺の僧侶にも僧侶として相応しい姿を示すように求める性格も有していた。
English: Later in Enryaku-ji Temple, Ryogen made Kisho nijuroku kajo (26 articles of vow) in 970, accelerating the establishment of inner regulations.
Japanese: その後、延暦寺では良源によって天禄元年（970年）に起請26箇条が定められ、内部規範の確立が進められた。
English: Meanwhile, in the Shingon sect, "Goyuigo," words left by Kukai at the time of his death, were given importance and were regarded to be the rules that were to be followed by priests and believers of this sect.
Japanese: また、真言宗においては空海が死去の際に遺した『御遺告』が同宗の僧侶・信徒の守るべき規範として重要視された。
English: Among the other known regulations of individual temples are Zenrin-ji shiki jugo kajo (15 articles of Zenrin-ji Temple), which was introduced to Zenrin-ji Temple in 868 by Shinsho, and Jingo-ji shiki shijugo kajo kisho (45 vows of Jingo-ji Temple), which Mongaku set at Jingo-ji Temple in 1185.
Japanese: その他個別の寺院の規則としては貞観(日本)10年（868年）に真紹が禅林寺に導入した禅林寺式15箇条や元暦2年（1185年）に文覚が神護寺に導入した神護寺45箇条起請などが知られている。
English: "Kotai jingu gishikicho" (register of the Ceremony of Kotai-jingu Shrine) (also called "Enryaku gishikicho") was believed to be set at Ise Jingu Shrine in 804 and it is also considered as a reflection of chikyo-ken at shrines.
Japanese: また、伊勢神宮にて延暦23年（804年）に作成とされている『皇太神宮儀式帳』（『延暦儀式帳』）も神社における治教権の反映であると考えられている。
English: In the Heian period, when the nation governed based on the principles of the ritsuryo legal code started to fall apart, legal systems based on tokyo-ken such as soniryo became unsubstantial and Jiin-ho grounded in chikyo-ken became the mainstream.
Japanese: 平安時代に入って律令国家が解体していくと、僧尼令など統教権に基づく法制が有名無実化していき、もっぱら治教権に基づく寺院法が中心となっていく。