nntsuzu/KFTT huggingface dataset:
English: Titles that are not linked with any religious doctrines, such as 'gokoden,' 'gokoryo' and 'gokogi' (those three means 'instead of incense sticks') are sometimes used (provided that only those of Buddhist-style are allowed).
Japanese: また、表書きを「御香奠」「御香料」「御香儀」などと、宗旨を問わない（但し、仏式のみ）表現を用いる場合もある。
English: In other sects, attendants pick up incense from an incense container, put it into an incense burner after holding it in front of the forehead and repeat such action three times.
Japanese: 他宗においては、焼香は香盒より香をつまみ額の前に戴いてから香爐にくべるという動作を3回行う。
English: In Jodo Shinshu Sect, however, attendants pick up incense from an incense container, put it into an incense burner at once and conduct such actions once or twice.
Japanese: しかしながら、浄土真宗においては、香盒から香をつまみ、そのまま香爐にくべるという動作を1回か2回行う。
English: The background of the above difference is that while other sects consider that incense is offered to three of Butsu, Ho and So (Buddha, doctrine and monks), Jodo Shinshu Sect considers that the purpose of burning incense is to purify one's own smell as etiquette required for a person who stands in front of Buddha.
Japanese: これは、他宗派においては、香を仏・法・僧の三者に供えると考えることに対し、浄土真宗では、仏の前に立つ者のマナーとして自分のにおいを清らかなものにするために香をたくと考えるためである。
English: Frequency of burning incense is once in the Hongan-ji school of Jodo Shinshu Sect and twice in the Otani school of Jodo Shinshu Sect.
Japanese: 焼香の回数は、浄土真宗本願寺派では一回、真宗大谷派では二回とされる。
English: Believers of other sects are allowed to burn incense according to the manner of their own sects.
Japanese: 他宗派の人たちが参列する場合、それぞれの宗派の方法で行っていいとされる。
English: Some sects follow the practice that define the chuin period as the period of 35 days after the death because when the chuin period of 49 days is over three months, it reminds about the phrase 'shiju ku ga mitsuki' (literally, "forty-nine days over three months," always suffer hardship), a pun based on the pronunciation of Japanese.
Japanese: 他宗では、中陰（ちゅういん）が三ヶ月に跨る場合は、「四十九（日）が三月＝始終苦が身に付く」との意味から、三十五日までとする風習に従う場合もある。
English: In Jodo Shinshu Sect, however, Nanananoka Buddhist memorial service (Shijukunichi (49 days)) is held even when the chuin is over three months because it denies superstitions based on a pun, and so on.
Japanese: しかし、浄土真宗では、語呂合わせなどによる迷信を否定する為、三ヶ月に跨っても、七七日（なななのか）法要（四十九日）まで行う。
English: Actually, as the case where the chuin period is over three months coincides with the case where a person died in the latter half of the month, such cases could account for more than half of all cases.
Japanese: 現実的に考えても、中陰が三ヶ月に跨る場合は、月の後半になくなった場合に当てはまり、半分以上にもなってしまう。
English: In Jodo Shinshu Sect, the purpose of the Buddhist memorial service during the chuin period is to get attendants to deeply contemplate the meaning of life and death as well as the teachings of Buddha taking the opportunity of their close relative's death.
Japanese: なお、浄土真宗の中陰中の法要は、近親者が亡くなる事によって、生死（しょうじ）の意味をより深く考え法にふれる為の法要である。
English: Among Buddhist memorial services to be held during the chuin period, a memorial service of Nanananoka (also referred as Jinshichinichi or Shijukunichi) is generally held at a family temple or in front of a family Buddhist alter at home and deemed as the most important one.
Japanese: 一般に中陰中の法要の重軽としては、七七日（尽七日・四十九日）法要は、所属寺・自宅のお内佛にて行い、最も重いとされる。
English: In the event of Shonanoka (a memorial service on the sixth day after the death), Shogakki (a memorial service on the day of a month after the death) and Itsunanoka (a memorial service on the 35th day after the death), it is believed to be preferable to visit a family temple or invite a monk.
Japanese: 初七日・初月忌・五七日は、所属寺に赴くか、僧侶を招くのが良いとされる。
English: Futananoka (a memorial service on the 14th day after the death), Minanoka (a memorial service on the 21st day after the death), Shinanoka (a memorial service on the 28th day after the death) and Munanoka (a memorial service on the 42nd day after the death) can be held in front of a family alter with only relatives' attendance, though it is preferable to invite a monk.
Japanese: ニ七日・三七日・四七日・六七日は、僧侶を招くのが一番よいが、親族のみお内佛の前で、お勤めをしても良い。
English: Recently, the Shonanoka memorial service is often brought forward and held after a cremation (haiso (literally ash funeral), kanso (literally, funeral for return).
Japanese: また最近では、火葬（灰葬・還葬）の後に、初七日法要を繰り上げて勤める事が多くなった。
English: Depending on local practices, Itsunanoka (35th day) is sometimes the final Buddhist memorial service, instead of Shijukunichi (Nanananoka), during the chuin period.
Japanese: ただし、地域の習慣によっては、中陰中の法要を四十九日（七七日）まで行なわず、五七日（いつなのか）（三十五日）で終える場合もある。
English: In some regions, 'Shonanoka' is called 'Ichinanoka' (literally, one seven day) or 'Ikkananoka' (literally, one day and seven day).
Japanese: 「初七日」を「一七日（いちなのか）」「一日七日（いっかなのか）」などと呼ぶ地域もある。
English: In other sects, kaimyo is written on ihai and when the number of ihai increased substantially, they are abolished and kaimyo is removed to Kakocho (a family register of dead).
Japanese: 他宗においては位牌に戒名を書き、位牌が増えすぎた場合などに整理して過去帳に戒名をうつす。
English: In Jodo Shinshu Sect, however, plain wood ihai is used only up to a Buddhist memorial service of Nanananoka (Shijukunichi memorial service or memorial service of Manchuin (full chuin)) and homyo is written on it.
Japanese: しかしながら、浄土真宗において位牌を使用するのは、七七日法要（四十九日法要・満中陰法要）までの間に使用する白木の位牌のみであり、これに法名を記載する。
English: Such plain wood ihai is used only for convenience sake and is nothing more than a nameplate of homyo.
Japanese: 白木の位牌も、便宜上用いられているだけで、意味としては法名札の意味でしかない。
English: Homyo is transferred from plain wood ihai to Homyo-jiku (a white hanging scroll which is a little smaller than that of the principal image) or a small folded book called Kakocho after Shijukunichi memorial service and it is used thereafter.
Japanese: 四十九日法要までに、白木位牌から法名軸(本尊の掛軸よりひと回り小さな白無地の掛軸)や、過去帳と呼ばれる小さな折本に法名を転記し、以後はそれらを用いる。
English: As the target of worship in Jodo Shinshu Sect is only Amida Buddha based on its doctrine, Homyo-jiku and Kakocho are not the target of worship.
Japanese: 浄土真宗における礼拝の対象は、阿弥陀仏のみという教義の為、法名軸・過去帳を礼拝の対象とはしない。
English: In some regions, however, 'Kuridashi-ihai' (a set of mortuary tablets which can be taken out one by one) is used (Hongan-ji School in Chugoku region, and so on).
Japanese: 但し地域によっては「繰り出し位牌」を用いる場合もある（中国地方の本願寺派など）。
English: In other sects, a ritual for transferring a soul from plain wood ihai to real ihai is held on the occasion of Manchuin memorial service or Hyakkanichi memorial service (memorial service on the 100th day after death) and plain wood ihai is burnt thereafter.
Japanese: 他宗では、満中陰または百箇日法要において白木位牌から本位牌へ霊を移す儀式を行い、その後に白木位牌を炊き上げることになる。
English: Such a ritual, however, is not held in Jodo Shinshu Sect because it does not place particular significance, such as the idea that a soul resides in it, on ihai.
Japanese: しかしながら浄土真宗では、霊が宿るなど位牌に特別な意味がないので、そのような儀式は行わない。
English: (Therefore, other sects have an impression that Jodo Shinshu Sect burns plain wood ihai in which a soul resides.)
Japanese: （従って、他宗にとっては、浄土真宗は霊の宿る白木位牌をそのまま炊き上げてしまう、と映ることになる。
English: In other sects, especially in the schools of Zen Sect, a big amount of fuse is requested because fuse (a fee for chanting sutra, a fee for kaimyo, and so on) is deemed as an expression of faith which substitutes for ascetic practices.
Japanese: 他宗、殊に禅宗各派においては布施とは修行を積むことに代わる信仰心の表現であるため多額の布施（読経料・戒名料など）を行うことを要求される。
English: Although it depends on the status of the family concerned, it is not uncommon to see a case, especially in the case of funerals, where fuse of hundreds of thousands of yen to more than one million yen is requested.
Japanese: 檀家内におけるその家の格付けにもよるが、葬儀などの場合数十万から100万円を超える布施を要求されることも珍しくない。
English: In Jodo Shinshu Sect, chanting Nenbutsu (Buddhist invocation) is deemed as the expression of faith and fuse to be paid on the occasion of funeral, and so on is a kind of donation for maintaining a temple, an exercise hall for listening to the teachings of Buddha (Monpo (listening to the teachings of Buddha)).
Japanese: 浄土真宗においては念仏を唱えることが信仰の表現であり、葬儀などの際の御布施は、仏法を聞く（聞法）の道場である寺を維持する為の財施である。
English: Monks' chanting of sutra and gemon (Recitation of verses) at a funeral etc. is hosse (preaching Buddhism) and it is supposedly free of charge.
Japanese: 僧侶が葬儀などの法要で唱える、経・偈文は法施であるので、建前上は無料である。
English: In reality, however, fuse at funerals is the biggest income for temples and it is impossible to maintain temples without it.
Japanese: しかし現実問題として、葬儀の御布施が寺の最大の収入源であり、それが無ければ寺は維持できない。
English: The amount of fuse at a funeral is generally between tens of thousands of yen to hundreds of thousands of yen, though it varies depending on the scale of the funeral in question.
Japanese: 葬儀の際の布施は、葬儀の規模にもよるが数万円～数十万円程度であるが多い。
English: The amount of annual myogakin (money to dedicate) to be paid to a family temple and a head temple is generally a few thousand yen for each.
Japanese: 年間の冥加金も、所属寺・本山に各数千円程度のを支払えばよいことが多い。
English: In contemporary terms, butsudan is deemed as a mini-copy (a dummy) of the head temple and accordingly, it is modeled after the inner sanctuary of the main hall of each sect's head temple.
Japanese: 現代的に表現すると仏壇は、本山のミニコピーという位置づけであるため、各派本山の本堂内陣を模して荘厳される。
English: While a Buddhist statue, rather than a hanging scroll, is recommended in other sects, a hanging scroll (a painting image or Myogo (name of Buddha)), rather than a Buddhist statue, is recommended in Jodo Shinshu Sect.
Japanese: 他宗においては掛軸より仏像が良いとされるが、浄土真宗では仏像よりも掛軸（絵像・名号）が良いとされる。
English: The above is based on the following description of "Rennyo-shonin Goichidai-ki Kikigaki" (a record of what was heard about the whole life of the holy priest Rennyo), which compiled from what Rennyo Shonin told.
Japanese: この事は、『蓮如上人御一代記聞書』に蓮如上人が以下のように述べたと伝えられる事を基にする。
English: "Other sects recommend a painted image rather than myogo, a wooden image rather than a painted image. Our sect recommend a painted image rather than a wooden image, myogo rather than a painted image."
Japanese: 「他流には、名号よりは絵像、絵像よりは木像といふなり。当流には、木像よりは絵像、絵像よりは名号といふなり」
English: In Jodo Shinshu Sect, water should be served on uwajoku (a table situated in front of the principal image) as purified water (fragrant water) using Buddhist alter fittings called kebyo with branches and leaves of shikimi (Japanese star anise) put into it.
Japanese: 浄土真宗では、水は華瓶（けびょう）という仏具に樒の枝葉を挿して、本尊前の上卓（うわじょく）の上、浄水（香水）として供える。
English: (Offering water or tea can be omitted in case butsudan is small or mitsuori-honzon (the principal image which can be folded into thirds) is enshrined.)
Japanese: （小型の仏壇で、上卓が置けない場合や、三折本尊を荘厳する場合などは、省いて構わないとされる。)
English: Monto should put the palms of hands together while chanting 'Namu Amidabutsu' even if other sects' main image (such as Dainichi-nyorai and Shakyamuni-nyorai) is enshrined.
Japanese: また、他宗の御本尊（大日如来・釈迦牟尼如来など）であっても、「南無阿弥陀仏」と称え合掌する。
English: The reason for the above is because "Bussetsu Muryoju-kyo Sutra" preaches that Amida Nyorai's vows (Forty eight vows) are admitted by various Buddha.
Japanese: その理由は、『無量寿経仏説無量寿経』に阿弥陀如来の願（四十八願）は諸仏に認められていると説かれている事に依る。
English: It is said, however, that as a matter of etiquette, nenbutsu should be chanted in a whisper which cannot be heard by those around or at heart in order not to make believers of other sects uncomfortable.
Japanese: ただし、他宗の者に不快な思いをさせないように、回りに聞こえないくらいの小声か、心の中で称えるにとどめておくのが礼儀とされている。
English: While one or three burning sticks are stood in koro (incense burner) in other sects, in Jodo Shinshu Sect, incense sticks are laid down in koro after being broken into a few pieces for which the length is suitable for the size of koro.
Japanese: 他宗においては、線香は香炉の中に一本ないし三本立てるものであるが、浄土真宗においては香炉に収まるように適当な長さに折り、香炉の中に寝かせて置く。
English: Depending on the region, an incense stick is broken into three pieces like the practice in other sects.
Japanese: 地域によっては、他宗の習慣同様に、線香を三等分になるように折る場合もある。
English: The reason why the believers of other sects stand an incense stick after breaking it into three is because they believe each of the three sticks represents Buddha, teachings of Buddha and Buddhist monks respectively or the present, the past and the future respectively.
Japanese: 他宗が三等分して立てるのは仏・法・僧、あるいは現在・過去・未来を意味しているとされる。
English: Further, as incense sticks are laid on ashes instead of being stood, they burn themselves out and no cinders remain in ashes.
Japanese: また、線香を灰に立てずに寝かすので、線香が燃え尽き灰の中に燃えカスが残らない。
English: Visiting a grave is an opportunity to confirm the relation with, as well as faith in, Buddha and its significance is to recall the deceased who was salvaged by Amida Nyorai and to give thanks for being a person who might also be salvaged at some time.
Japanese: 墓参りの意義は、阿弥陀如来に救済された故人を偲び、自分もまたその救済を受けられる身である事に感謝する、仏縁の場である。
English: On a gravestone, the word of 'Namu Amidabutsu' (南無阿弥陀仏) or 'Kue-issho' (具会一処) should be written in principle.
Japanese: 墓石には「南無阿弥陀仏」もしくは「具会一処」の文字を記するのが本来である。
English: When visiting a graveyard with only a family name written on it, visitors should bring an object of worship, such as mitsuori honzon, and worship it while putting the palms of the hands together, chanting nenbutsu and invocating the name of Buddha.
Japanese: もし、○○家とのみ記されている場合は、三折本尊などの礼拝の対象を持参して、合掌礼拝・称名念仏すべきものである。
English: As Jodo Shinshu Sect denies the notion of boso (the properties of a grave, such as its style and shape, which may affect one's fortune) as a groundless superstition, it prohibits the building of Kissobaka (a grave with properties which may lead to good fortune).
Japanese: 墓の形によって人生の幸不幸が決まるという墓相などは根拠のない迷信として否定するので吉相墓の建立を禁止している。
English: Further, as Jodo Shinshu Sect does not place any particular significance on a gravestone, it instructs monto not to build gorinto (a gravestone composed of five pieces piled up one upon another) and not to stick to the direction of gravestone.
Japanese: さらに、墓石に特別な意味を持たせることもないので、五輪塔の建立はしないように指導し、墓の向きにもこだわらない。
English: Some monto place a portion of the remains at Nishi Otani or Higashi Otani in Kyoto, the graveyard of the holy priest Shinran, separately from their own family graveyard.
Japanese: 浄土真宗の門徒は、家の墓に納骨するのとは別に、遺骨の一部を親鸞聖人の墓所である京都の西大谷や東大谷に、分骨して納めることがある。
English: In this case, remains that were once placed there cannot be taken out because all remains are placed in the same place.
Japanese: 同じ場所に納めることになるので、納骨した遺骨は取り出すことはできない。
English: Monto do not cling to remains and graves traditionally and not a few monto in the regions of Omi, Hokuriku and Tokai, so-called monto regions, place all of the remains at the grave of the holy priest Shinran without having their family graves.
Japanese: 門徒は伝統的に遺骨や墓にこだわったり執着することが少なく、近江・北陸・東海などの門徒地域には、すべての遺骨を親鸞聖人の墓所に納骨してしまい、家の墓を持たないところもある。
English: This is because according to the teachings of Jodo Shinshu Sect, the dead immediately reincarnate as Buddha in the Pure Land (going to heaven and immediately becoming a Buddha) and therefore, they never wander in this world as souls.
Japanese: これは、この世で死者となった瞬間に仏として極楽浄土に生まれる（往生即成仏）とされているため、霊魂として現世でさまよう様なことはないと考えるためである。
English: In Jodo Shinshu Sect, devotional exercises every morning and evening, in which monto worship Amida Nyorai while putting the palms of the hands together, chanting nenbutsu and invocating the name of Buddha and thanking the holy priest Shinran, the founder of Jodo Shinshu Sect, as well as Seven masters of Jodo Shinshu Sect for their efforts in preaching the teachings of Buddha, are deemed as memorial services for the ancestors.
Japanese: 浄土真宗における先祖の供養は、日常は朝夕に阿弥陀如来に対し合掌礼拝・称名念仏し、教えを説いてくだっさた宗祖親鸞聖人・七高僧などへの報恩謝徳の勤行をする。
English: The above is based on the thought that particular events of memorial services are unnecessary since the deceased have already become Buddha by Other-power (Amida Nyorai's power).
Japanese: 亡き人は、他力（阿弥陀如来の力）によりすでに成仏し、追善供養は不要との考えによる。
English: From the viewpoint of other sects' believers, however, such a practice is proof that monto do not know about ordinary Buddhist memorial services (such as Segaki (hungry ghosts' feeding rites) at the Urabon-e festival (a Festival of the Dead or Buddhist All Soul's Day, around the 15th of July or August, depending on local customs)).
Japanese: これに対して、他宗の信者からすれば、一般的な追善供養（盂蘭盆会の施餓鬼など）を門徒は知らないということになる。
English: Though the notion of Eitai-kyo (eternal sutra reciting) does exist, its purpose is not for memorial services but for the eternal continuation of sutra reciting, existence of temples and spreading of the teachings.
Japanese: 永代経というという概念はあるが、供養のために経が読まれるのではなく、永代にお経が読み続けられ、寺が存続し、教えが伝わっていくという意味での永代経である。
English: Eitai-kyo' in Jodo Shinshu Sect is sutra reciting which is conducted on shotsuki-meinichi (the anniversaries of one's death after the first anniversary) and at Higan-e in spring and autumn and its purpose is to thank the ancestors.
Japanese: 浄土真宗における「永代経」は、故人の祥月命日や、春・秋の彼岸会に行われる先祖に対する報恩の読経である。
English: Kaichumyogo (a pocketable paper with the name of Amida-nyorai written on it) of Hongan-ji School is the remains of what was given during wartime (Pacific war) to soldiers when they were called up.
Japanese: 本願寺派の懐中名号は、本来戦時（太平洋戦争）中に出征する兵士に持たせた物の名残である。
English: Some monks of the school consider that it should be abolished because unlike Mitsuori-honzon, it is the same thing with omamori.
Japanese: 三折本尊の意義とは異なり、お守りと同じだとの考えが同派内の僧侶にあり、廃止すべき物との考えがある。
English: (Some monks of Hongan-ji School consider, to the contrary, that it is good behavior to always bring an object of worship.)
Japanese: （反対に、いつでも礼拝の対象を持ち歩く事は、良い事であると考える本願寺派僧侶もいる。)
English: As Jodo Shinshu Sect doesn't understand a death as uncleanness, monoimi is not conducted.
Japanese: 浄土真宗は、死を穢れととらえることはないので、物忌みをすることはない。
English: In chapter ninth of volume one in "Ofumi" (Gobunsho), Rennyo Shonin stated that monoimi should not be conducted in Jodo Shinshu Sect saying 'next, regarding monoimi, our sect does not abstain from anything based on the doctrine of Buddhism.'
Japanese: 蓮如上人は『御文（御文章）』の第一帖の第九通に「つぎに、物忌（ぶっき）ということは、わが流には仏法についてものいまわぬといえることなり。」と言われ、浄土真宗が物忌みをしないことを示される。
English: However, Rennyo Shonin subsequently advised monto not to make fun of or condemn believers of other sects (because they conduct monoimi) on the grounds that monto do not conduct monoimi by saying as follows.
Japanese: しかし、蓮如上人は続けて、次のように述べ、自分が物を忌まなくとも、他宗の人を（物を忌むからといって）馬鹿にしたり非難したりしてはいけないと誡めている。
English: In other sects, there is no reason for not conducting Monoimi for kubo (shogunal representative). There is no problem for believers of other sects'/schools' to conduct monoimi. Further, monto must not slander believers of other sects for conducting monoimi.'
Japanese: 「他宗にも公方にも対しては、などか物をいまざらんや。他宗他門に向かいては、もとよりいむべきこと勿論なり。また、よそのひとの物いむといいてそしることあるべからず。」
English: Further, it cites a paragraph of "Nehan-gyo Sutra" (The Sutra of The Great Nirvana) and "Hanju-kyo Sutra" (also known as Hanju Zanmai-kyo Sutra (Sutra of the Meditation to Behold the Buddha)) as the authority for not conducting monoimi and by these sutras, it also pointed out that all Buddhists, not monto alone, don't stick to selecting kichijitsu (the happiest day among Rokuyo).
Japanese: また、物を忌まわぬ根拠として『涅槃経』や『般舟経』の一文をあげ、念仏者だけでなく仏教徒は吉日を選んだりしないことが経典を根拠に示されている。
English: As described above, what is in compliance with the teachings of Buddhism from the viewpoint of monto is taken by the believers of other sects as mono shirazu (don't know anything) and such a misunderstanding sometimes causes conflict.
Japanese: このように、真宗門徒としては仏教の教えに従っていると考える一方で、他宗派の人にとっては物知らずだということになり、軋轢が生まれることもある。
English: "Hannya Shingyo Sutra," which is widely used in other sects, is not used in Jodo Shinshu Sect, because its teachings of self-attainment through its own exercises is inconsistent with the teaching of Jodo Shinshu Sect that emphasizes salvation through the benevolence of Amida Buddha.
Japanese: 浄土真宗は、仏教各宗派で一般的に用いられる『般若心経』は、自力の行によって自らが覚る教えが説かれるため、阿弥陀仏の本願によって救われる浄土真宗の教えとは相違するので用いない。
English: When visiting sacred places such as temples, some believers of other sects place goshuin on Shuin-cho (a notebook for sealing red seals of various sacred places) for record.
Japanese: 他宗では、霊場などを詣でた記念に御朱印を朱印帳などに捺印し収集する場合がある。
English: In Jodo Shinshu Sect, however, placing goshuin is not recommended because its teachings don't place importance on visiting many temples.
Japanese: しかし浄土真宗の教義としては、数多くの寺に詣でる事が大切では無いとの考えを持つ為、朱印をしない事になっている。
English: The reason for the above is because according to the thoughts of Jodo Shinshu Sect, the purpose of visiting many temples is not collecting many goshuin but coming in to contact with many doctrines (teachings).
Japanese: 寺院を詣でる事は、朱印を数多く集める為では無く、数多くの法（教え）に出会うことが大事であるとの考えからである。
English: In recent years, it is increasingly becoming difficult to pass down the teachings of Jodo Shinshu Sect due to the trend towards the nuclear family and the ever-increasing flow of young people to urban areas.
Japanese: 近年、核家族化や若者の都市部への流出により、浄土真宗の教えについて伝承できなくなりつつある。
English: Especially in the Tokyo metropolitan area where Jodo Shinshu Sect has not been so prevalent from the beginning, many monto, though they belong to temples affiliated to Jodo Shinshu Sect, are confusing the rituals and manners of other sects with those of Jodo Shinshu Sect.
Japanese: 特に東京を中心とする首都圏では、元々が浄土真宗の土地柄では無く、所属する寺が浄土真宗系であっても、儀礼・作法を他宗と混同している門徒が多い。
English: As a result, many of monto's descendants are not aware of the meaning of Tariki Hongan (by Amida Nyorai) and the unique rituals and manners of Jodo Shinshu Sect.
Japanese: このことにより、多くの門徒の子孫達が、（阿弥陀如来による）他力本願の意味や、浄土真宗独特の儀礼・作法が途絶えつつある。
English: The Running Priest (November 20, 1872 – November 20, 1918) was a Buddhist priest known for his eccentricity of running around the streets of Kyoto City all day long in the Meiji and Taisho periods.
Japanese: 走り坊主（はしりぼうず、1872年（明治5年）11月20日）ー1918年（大正7年）11月20日）とは、明治時代・大正時代の京都市中を一日中走るという奇行で知られた僧である。
English: The real name of the Running Priest was Tsuneji NITTA, with his Buddhist name being Genkyo HATA, but he was commonly referred to 'Hashiri Bozu,' 'Hashiri Bosan' (the Running Priest) or 'Tsune-san.'
Japanese: 本名は新田常治（にったつねじ）、法名を旗玄教（はたげんきょう）というが、「走り坊主」「走り坊さん」「常さん」の通称で親しまれた。
English: The Dairen-ji Temple of the time was located at Gojo-dori sagaru, Butsuguya-cho, Shimogyo Ward, Kyoto City, but in conjunction with the widening of Gojo-dori Street during World War II, it was relocated to Okazaki, Sakyo Ward.
Japanese: 当時の大蓮寺は、京都市下京区佛具屋町五条通下るの地に在ったが、第二次大戦中の五条通拡幅に伴い、左京区岡崎の地に移転している。
English: It is said that at the time he began life at the temple, Genkyo was so small that he need only pay the child fare when riding the train; he was also said to be sickly.
Japanese: 寺に入った頃の玄教は、子ども料金で汽車に乗れる程の小身で、しかも病弱であったという。
English: It is considered that his life reached a turning point when he began running around the city streets soliciting donations for the reconstruction of the Hondo (main building) and Kannon-do Hall (temple dedicated to Kannon) of the temple.
Japanese: 彼が転機を迎えたのは、寺の本堂や観音堂の再建のための勧進に市中を走るようになったこととされる。
English: Thereafter, after finishing the morning religious service, even if it was wet or blustery, Genkyo, wearing a priest's robe and carrying a soiled Zudabukuro (a bag for carrying such items as a text of a sutra or tableware, and which is hung from the neck when a priest travels) ran handing out the temple's ofuda (paper charms) in the streets every day.
Japanese: 以降、毎日、雨が降っても風が吹いても、一日も欠かすことなく、朝の勤行が終わると托鉢に出て、法衣を着て、汚れた頭陀袋を振り分けて担いだ姿で、市中を寺のお札を配りながら走り回った。
English: Genkyo was a regular visitor to the ghetto areas, unconcerned about giving his own money away and, although he received offerings from rich believers at times, his Zudabukuro was always empty.
Japanese: 常に貧民街に出入りし、その私財を抛って顧みることなく、富裕な檀信徒から布施を受けることがあったとしても、その頭陀袋の中は常に空であったという。
English: Additionally, leaving the temple before dawn once a month Genkyo climbed Mt. Kurama via Mt. Daimonji and Mt. Hiei, continuing on to make a pilgrimage to Atago-jinja Shrine (Kyoto City) on the top of Mt. Atago before returning to Dairen-ji Temple.
Japanese: また、毎月1回は、未明に寺を出立し、大文字山・比叡山を経て鞍馬山に至り、さらに愛宕山山頂の愛宕神社(京都市)に参詣して帰るということもしていたという。
English: Since Genkyo was such a great walker, there is an anecdote that a novice deliveryman came to ask him for pointers to follow his example.
Japanese: その健脚ぶりに見習うために、新米の配達員が教えを乞いに訪れたという逸話もある。
English: It is said that Genkyo was a big eater and drinker, consuming 1.8 liters each of rice, sake and rice cakes a day and easily polishing off 50 rice cakes in zoni (a kind of vegetable soup with rice cakes) served on New Year's Day.
Japanese: その生活は、大飯食らいで大酒飲みで、一日に米1升、酒1升、餅1升を飲み食いしていたといい、正月の雑煮の餅は50くらいは訳もなかったと伝えられる。