nntsuzu/KFTT huggingface dataset:
English: It is pointed out that he was not an official monk but belonged to the line of private religious people from shidoso (priests having entered Buddhist priesthood without permission) to hijiri (a high-ranking priest).
Japanese: 官僧ではなく私度僧から聖（ひじり）に至る民間宗教者の系統に属することが指摘できる。
English: My life is traveling and nowhere is impossible to bury my body under a tree or grass (The song of Jishu sect).
Japanese: 旅ころも木の根かやの根いづくにか身の捨られぬ処あるべき（時宗宗歌となっている）
English: Human body looks like a fragile bubble floating on water and no one can remain after the shape disappear, and life is just like the light of the moon which rises and sets, because it does not stay even for a short time between breathing in and out.
Japanese: 身を観ずれば水の泡消ぬる後は人もなし命を思へば月の影出で入る息にぞ留まらぬ
English: We are born alone, die alone, and we are still alone even if we live together, that is the reason why people do not die together.
Japanese: 生ずるは独り、死するも独り、共に住するといえど独り、さすれば、共にはつるなき故なり
English: Although there are various Buddhist teachings developed by various learned priests, they are all temporary teachings against allurement.
Japanese: 諸々の智者達の樣々に立てをかるる法要どもの侍るも、皆誘惑に對したる假初の要文なり。
English: According to 'Senjusho' (a compiled Buddhist tales of 13th century) by Saigyo Hoshi (Buddhist priest Saigyo), a long time ago, someone asked the virtuous Buddhist priest Kuya how nenbutsu should be practiced, and he said nothing but 'By throwing out.'
Japanese: むかし、空也上人へ、ある人、念佛はいかが申すべきやと問ひければ、「捨ててこそ」とばかりにて、なにとも仰せられずと、西行法師の「撰集抄」に載せられたり。
English: Nenbutsu devotees should throw out wisdom and doubts, throw out the differentiation between good and evil, throw out the distinction between high and low social standing, throw out fear for Hell, throw out hope for the Buddhist paradise, and throw out enlightenment of various sects, and when you practice nenbutsu throwing out everything, it comes closest to the transcendent, Original Vow of Amida.
Japanese: 念佛の行者は智慧をも愚癡をも捨て、善惡の境界をも捨て、貴賤高下の道理をも捨て、地獄をおそるる心をも捨て、極樂を願ふ心をも捨て、又諸宗の悟をも捨て、一切の事を捨てて申す念佛こそ、彌陀超世の本願に尤もかなひ候へ。
English: When you practice nenbutsu at the top of your voice, there is no Buddha or self, nor any reason in it.
Japanese: かやうに打ちあげ打ちあげ唱ふれば、佛もなく我もなく、まして此内に兎角の道理もなし。
English: Every living thing, mountains, rivers, plants, blowing wind, and even the sound of ｗave can be nenbutsu.
Japanese: よろづ生きとし生けるもの、山河草木、吹く風、立つ浪の音までも、念佛ならずといふことなし。
English: If it is hard to understand what this foolish old man says, leave it as it is hard to understand, throw out what this foolish old man says, never try to stretch the meaning to make sense, and leave everything to the Original Vow and just practice nenbutsu.
Japanese: またかくの如く愚老が申す事も意得にくく候はば、意得にくきにまかせて、愚老が申す事をも打ち捨て、何ともかともあてがひはからずして、本願に任せて念佛し給ふべし。
English: If you practice nenbutsu with or without faith, it never goes against the transcendent, Original Vow of Other-Power.
Japanese: 念佛は安心して申すも、安心せずして申すも、他力超世の本願にたがふ事なし。
English: The disciples included Jokai, who left "The Ippen hijiri-e" (Painting of St. Ippen) and is said to be Ippen's younger paternal half-brother, and Ta (hoi: Shinkyo) who was two-years older than Ippen.
Japanese: 門弟には、『一遍聖絵』を遺した異母弟ともいう聖戒や2歳年上の他阿（真教）らがいる。
English: Current Jishu sect holds Ippen as the founder, but the sect was officially formed by the policy of Edo bakufu (Japanese feudal government headed by a shogun).
Japanese: 現在の時宗教団は一遍を宗祖とするが、宗として正式に成立したのは江戸幕府の政策による。
English: Ippen did not have the intent to found a sect, and it would not be allowed to do so in the framework of eight sects.
Japanese: 一遍には開宗の意図はなかったし、八宗体制下でそれが認められるはずもなかった。
English: In the early-modern times, Buddhist laws of Shunjo IKKO and Kokua, which are considered to have been originally in a different line, were absorbed, and there was time when temples that worship Kuya were considered to belong to Jishu sect.
Japanese: 近世期には、本来は別系統であったと考えられる一向俊聖や国阿らの法系が吸収されており、空也を仰ぐ寺院が時宗とみなされていた例もある。
English: From the institutional standpoint, it could be said that the real founder of Jishu sect was Ta Shinkyo (the second Traveling Saint).
Japanese: 制度的な面からみれば、時宗の実質的開祖は他阿真教ということもできる。
English: His life is fully described in the national treasure "The Ippen hijiri-e" (also called "Ippen Shonin Eden").
Japanese: その生涯は国宝『一遍聖絵』（一遍上人絵伝）があますところなく伝える。
English: "Yugyo Shonin Engie" (also called "Ippen Shonin Ekotobaden" or "Ippen Shonin Engie") (picture scrolls of Ippen Shonin and other priests' biography) was created by Ta's order.
Japanese: 『遊行上人縁起絵』（一遍上人絵詞伝、一遍上人縁起絵）は、他阿が描かせたものである。
English: There are wooden standing statues in Hogon-ji Temple, Toma Muryoko-ji Temple (Sagamihara City, Kanagawa Prefecture), and Higashiyama Choraku-ji Temple (Higashiyama Ward, Kyoto City).
Japanese: 宝厳寺や当麻無量光寺(相模原市)（神奈川県相模原市）、東山長楽寺(京都市東山区)（京都市東山区）に木造立像がある。
English: When it collapsed during the Great Hanshin-Awaji Earthquake, Ippen's ashes were visible, which confirmed that he was actually buried there.
Japanese: 阪神大震災により倒壊し、中から骨灰が現れたことで、実際の埋納が確認された。
English: According to one theory, they were consigned to Yugyo Shonin in the early-modern times and currently stay in Shojoko-ji Temple, but it may or may not be true.
Japanese: 一説には、それが近世に書写山側から遊行上人に託され、現在清浄光寺に眠るともいわれるが、真偽のほどは明らかとなっていない。
English: The title of this book originated from that the writer had written his grief about difficulties and division arose in the Jodo-shin sect after Shiran's death, and he had written also in the opening of the preface as 'grieving over the difference from the truth of his master's kuden (oral instruction).'
Japanese: 書名は、その内容が親鸞滅後の浄土真宗の教団内に湧き上がった異議異端を嘆いたものであり、序文冒頭に「歎異先師口傳之眞信」（先師の口伝の真信に異なることを歎き）とあることからこう呼ばれる。
English: He based on the descriptions of materials including "Kudensho" (Orally Transmitted Words) edited by Kakunyo, and according to them, Shinran had taught the thought directly to Nyoshin, and Nyoshin taught it to Kakumyo.
Japanese: 論拠は、覚如がまとめたとされる『口伝抄』などの書物に、親鸞より如信に口伝が行われ、更に覚如がそれを授けられたとあることによる。
English: They based on the facts the name of Yuien appeared in the book, and the writer could be guessed to have been Togoku-monto (believer of the Jodo-shin sect in Kanto region) judging from the context.
Japanese: 論拠は、唯円の名が作中に出ていることや、本文の流れからして東国門徒（関東の浄土真宗信者）であることによる。
English: It was an incident that Shinran disowned and excommunicated his real son Zenran in May, 1256.
Japanese: 建長8年（1256年）5月、親鸞が実子である善鸞を勘当・破門した事件である。
English: Around 1236 which was about twenty years before the incident, after Shinran left Togoku (present Kanto region) and returned to Kyoto, some priests began to teach different thoughts, and the upset spread among Togoku-monto.
Japanese: 事件から遡ること約20年の嘉禎2年（1236年）頃、親鸞が東国から京に帰った後の東国では、様々な異議が生じ、異端を説く者が現れ、東国門徒が動揺するようになる。
English: Zenran tried to persuade the people who preached heterodoxy, however they did not accept his teaching, so he told that he had been taught a true way to achieve Ojo (birth in the Pure Land) by Shinran.
Japanese: しかし善鸞は、異端を説く者を説得しようと試みるも応じなかったため、私は親鸞より真に往生する道を伝授されたと称した。
English: When Shinran knew that Zenran was preaching such heterodoxy, he told Togoku-monto that he had never taught the secret and sent his letter to disown and excommunicate Zenran.
Japanese: 善鸞が異端を説いている事を知った親鸞は、秘事を伝授した事はないと東国門徒に伝え、善鸞に義絶状を送り、親子の縁を切り破門した。
English: After that, a group including Yuien went up to Kyoto and asked Shinran about the incident.
Japanese: その後、関東から上洛して親鸞に事を質したのが、唯円を含めた一行であった。
English: However, after Shinran's death, many people taught doctrines one after another, which were quite different from the thoughts of the Jodo-shin sect 'Senju Nenbutsu' (believers had to only recite nenbutsu without doing any other exercises) which Honen had taught to Shinran.
Japanese: 親鸞の死後も、法然から親鸞へと伝えられた真宗の教え（専修念仏）とは、異なる教義を説く者が後を絶たなかった。
English: Yuien grieved about those different thoughts ignoring Shinran's teaching and wrote a book.
Japanese: 唯円は、それらの異義は親鸞の教えを無視したものであると嘆き、文をしたためたのである。
English: In addition, Yuien taught Shinran's thoughts to Kakunyo and some sentences of "Kudensho" are similar to sentences of "Tannisho," therefore, it is said that this book was written at the request of Kakunyo.
Japanese: これに、唯円が覚如に親鸞の教えを教授したこと、『口伝抄』に『歎異抄』と類似した文が含まれることなどから、本書は覚如の要請によって書かれたのではないか、とされている。
English: The period of the editing is thought to have been thirty years after Shinran's death (in the later Kamakura period, around 1300).
Japanese: 編集された時期については、親鸞が死してより30年の後（鎌倉時代後期、西暦1300年前後）と考えられている。
English: However, in the middle of the Edo period, it was rediscovered by the influence of the scholars' studies including those by Sorai OGYU and Norinaga MOTOORI.
Japanese: しかし江戸時代中期になって、荻生徂徠や本居宣長などの影響により再発見された。
English: The commentaries were written such as "Tannisho Koriki" by Jinrei and "Tannisho Monki" by Ryosho.
Japanese: 深励の『歎異鈔講林記』・了祥の『歎異鈔聞記』などの注釈書が書かれた。
English: In the Meiji period, the book was appreciated again by scholars including Manshi KIYOZAWA, and it was gradually introduced to people.
Japanese: 明治時代になり、清沢満之らによって再評価され、世間に周知されるようになる。
English: Originally, in the religious community in Kanto region, different thoughts often arose as the Incident of Zenran showed.
Japanese: そもそも関東の教団は、善鸞の事件もあり、異義が発生しやすい土壌であった。
English: The writer (Yuien) quoted Shinran's words that the writer had directly learned, and explained the reason he judged those thoughts were different and wrong.
Japanese: そこで、親鸞が唯円に語った言葉を副え、なぜそれが異義であるかを説明するのが本書であるとする。
English: From the 1st article to the 10th article, the writer (Yuien) recorded Shinran's words which are considered to have been directly told to the writer.
Japanese: 第一条から第十条は、親鸞が直接唯円に語ったとされる言葉が書かれている。
English: Among them, the 3rd article has been often cited because the theory of Akuninshoki (evil people as the true object of salvation) was clearly explained.
Japanese: 中でも第三条は、悪人正機説を明快に説いたものとして、現在でもよく引用されている。
English: Yuien heard these words as one of the priests who went up to Kyoto from Kanto region and asked Shinran about the Incident of Zenran.
Japanese: 唯円はこの言葉を、関東から上洛して善鸞事件について親鸞に質す僧侶の1人として聞いている。
English: Shinran answered that there was no way to reach Ojo except Senju Nenbutsu however whether people accept Senju Nenbutsu would depend on each person's will.
Japanese: 親鸞は彼らに対し、専修念仏以外に道はないが、念仏を取捨選択するのは各々の自由であると答えた。
English: He also told that since nenbutsu was done by the power of Amida (Amitabha), he did not have actual disciples.
Japanese: また、念仏は阿弥陀によって為されるものであるため、自分自身の弟子は一人もいないと説いている。
English: After the 11th article, the writer explained each content of the different thoughts and the reason he judged that they were different and wrong.
Japanese: 第十一条以降は、異義を1つ1つ採り上げ、それについて逐一異義である理由を述べている。
English: At first, he defined nenbutsu as 'a way for making people right although the way itself was not right,' that is, since people could never understand Amida-butsu (Amitabha)'s original vow to save people, people could never understand the right way for making them right.
Japanese: まず、阿弥陀仏の本願は人間では思い至る事が出来ない物であるため、「無義をもて義とす」るものであると、念仏を定義する。
English: He explained that Shinran had never told people should do good things and throw away bad things, nor told people should do bad things, since people did both good and bad things due to each person's innen (destiny).
Japanese: そして、親鸞は、人間とは因縁によって悪も善も行う者であるため、善行に励み悪を捨てよとも、その反対に悪に励めとも言わなかったとする。
English: Therefore, he explained that seducing people to do bad things or encouraging doing good things were both wrong ideas.
Japanese: したがって、悪行を勧めるのも善行に励めと言うのも異義であるとしている。
English: In addition, he said that the priests saying that people could not reach Ojo without reading and studying Buddhist sculptures did not understand the original vow of Amida-butsu.
Japanese: また、経典を読まず学問もしない者は往生出来ないとするのも、阿弥陀仏の本願を無視するものだと論じている。
English: When Shinran was learning directly from Honen, he said that his faith and Honen's faith were the same, then other disciples blamed him.
Japanese: 親鸞が法然から直接教え受けていた頃、「善信が信心も、聖人の御信心もひとつなり」（自らの信心と法然の信心は一つである）と言い、それに対し他の門弟が異義を唱えた。
English: At that time, Honen taught that since the faith was given by Amida-butsu, Shinran's faith and his faith were the same.
Japanese: それに対し法然は、「源空が信心も、如来よりたまわりたる信心なり。善信房の信心も如来よりたまわらせたまいたる信心なり。されば、ただひとつなり。」（阿弥陀仏からたまわる信心であるから、親鸞の信心と私の信心は同一である）と答えた。
English: Yuien explained that even during Honen had been alive different thoughts had arisen and he worried about wrong faiths would be passed down to future generations therefore he had decided to write a book.
Japanese: 唯円は、上記のように法然在世中であっても異義が生まれ、誤った信心が後に伝わることを嘆き本書を記したと述べている。
English: There are some differences such as postpositional particles between Rennyo-bon and Eisho-bon, but there is no big difference between them.
Japanese: 蓮如本と永正本とには、助詞などの違いが見られるが、全体の内容として大きな違いは無い。
English: As to the differences, 'appendix' is written in Rennyo-bon after Kojo but it is not written in Eisho-bon.
Japanese: 写本毎の違いとしては、後序の後にある、「附録」が蓮如本にはあり、永正本にはない。
English: Rennyo described that this book was 'the important shogyo (Buddhist sutra) for this sect,' houwver, it should not be easily shown to a person who 'had no shukuzen (good from the past lives).'
Japanese: すなわち、本書は「当流大事の聖教」ではあるけれど、「宿善の機無き」者にはいたずらに見せるべきではない、と蓮如は記している。
English: However, in 'Ofumi' written by Rennyo, there are many citations from the contents of Tannisho.
Japanese: ただし蓮如が著した「御文」においては、歎異抄の内容の引用が多々見られる。
English: Nanto Rokushu' (also called 'Nanto Rikushu') is the general term of the six Buddhist sects which flourished mainly in Heijo-kyo (the capital of Japan in the Nara period) in the Nara period.
Japanese: 南都六宗（なんとろくしゅう/-りくしゅう）とは、奈良時代、平城京を中心に栄えた仏教の6つの宗派の総称。
English: In addition, in those days people had not called them 'Nanto Rokushu,' it was later used for distinguishing from 'Heian Nishu' (the Tendai sect and the Shingon sect) which flourished mainly in Heian-kyo (the capital of Japan in the Heian period) after the Heian period.
Japanese: なお、当時からこう呼ばれていたわけではなく、平安時代以降平安京を中心に栄えた「平安二宗」（天台宗・真言宗）に対する呼び名である。
English: In the Heian period, 'Shingon-in' (mantra hall), a branch temple of the Shingon sect was placed in Todai-ji Temple which is today regarded as Sohonzan (the head temple of a Buddhist sect) of the Kegon sect.
Japanese: 現在華厳宗の総本山とされている東大寺において、平安時代には別院（院家）として真言宗の「真言院」が置かれた。
English: However, it is said that by the erection of the Great Buddha of Todai-ji Temple (around year 748), they had been written with a Chinese character '宗' ('shu' literally 'sect') for '衆,' as are they today.
Japanese: が、東大寺の大仏が完成した頃（748年頃）には、現在のように「宗」の字が充てられるようになったといわれる。
English: It is said that unlike Heian Buddhism and Kamakura Buddhism which emphasized relief work for the common people, these six sects of Nanto Rokushu had an academic atmosphere as an important factor, they were groups of learned priests studying mainly the doctrines of Buddhism.
Japanese: 民衆の救済活動に重きをおいた平安仏教や鎌倉仏教とは異なり、これらの六宗は学派的要素が強く、仏教の教理の研究を中心に行っていた学僧衆の集まりであったといわれる。
English: In other words, they were the Buddhism under the Ritsuryo system; the priests of these sects were just scholars studying Buddhism under the protection of the nation, and as for actual religious activity, they just performed some magical prayers for the idea of Chingo-Kokka (guarding the nation by Buddhism).
Japanese: つまり、律令体制下の仏教で国家の庇護を受けて仏教の研究を行い、宗教上の実践行為は鎮護国家という理念の下で呪術的な祈祷を行う程度であったといわれる。
English: However, it is said that Dosho, who went to China, learned the dogma of the Hosso sect from Genjo and introduced it to Japan, was not satisfied with such activities under the national control as a Buddhist, so he was engaged in an independent mission among the common people though digging wells and building bridges in various regions.
Japanese: ただし、中国に渡り玄奘から法相宗の教理を学び日本に伝えた道昭は、このような国家体制の仏教活動に飽きたらず、各地へ赴き井戸を掘ったり橋を架けるなどをして、民衆に仏教を教下する活動を行ったとされる。
English: In addition, it is said that Gyoki, who was also engaged in an independent mission for the common people, had studied under Dosho.
Japanese: なお、同じく民衆への教下活動を行った行基の師匠も道昭であったといわれる。
English: These six sects of Nanto Rokushu were, rather than religious sects, like schools studying ideas each other, and they had been prospering mainly at Todai-ji Temple.
Japanese: 南都六宗は宗派というよりもお互いに教義を学び合う学派のようなもので、東大寺を中心に興隆して勉強し合っていた。
English: Koyasan Shingon sect is one of Shingon sect that was founded in the early Heian Period by Kobo Daishi (a posthumous title of the priest Kukai) who visited China and studied Esoteric Buddhism with Keika (also called Eka) in Qinglongsi Temple (in Xian City) in Changan (Xian City) during the Tang Dynasty (China).
Japanese: 高野山真言宗（こうやさんしんごんしゅう）は、平安時代初頭に弘法大師（空海）が入唐し、唐（中国）・長安（西安市）の青龍寺(西安市)で恵果（けいか・えか）から密教を学び、日本に帰国後、開いた真言宗の一宗派。
English: Kukai named Kongobu of Kongobu-ji Temple after three Kanji characters from 'Kongobu rokaku issai yuga yugakyo.'
Japanese: 寺号の金剛峯寺の金剛峯の名称は「金剛峯楼閣一切瑜伽瑜祗経」（こんごうぶろうかくいっさいゆがゆぎきょう）の最初の3文字（金剛峯）を引用して、空海が名付けた。
English: Yukei MATSUNAGA, a Daisojo (a Buddhist priest of the highest order) and a chief priest of Fudaraku-in Temple of Koyasan, assumed the 412th head priest of Kongobu-ji Temple, Grand Head Temple of Koyasan Shingon sect in November 15, 2006.
Japanese: 平成18年（2006年）11月15日に高野山真言宗総本山金剛峯寺第412世座主に高野山補陀落院（ふだらくいん）住職の松長有慶大僧正が就任。
English: Koyasan (Koya-cho, Ito-gun, Wakayama Prefecture) was granted as an Imperial gift from Emperor Saga to Kukai in 816.
Japanese: 高野山（和歌山県伊都郡高野町）は弘仁7年（816年）に嵯峨天皇より空海に下賜された。
English: Since then, Garan (Buddhist cathedrals) and several halls were built in the Koyasan, and the esoteric ritual and the education for disciples were performed at the sites.
Japanese: それ以後、高野山内に伽藍・諸堂を整備して、修法と門弟の教育を行った。
English: The temple name became Kongobu-ji Temple after the merger in 1869 between Seigan-ji Temple in Koyasan founded by Hideyoshi TOYOTOMI in 1593 for the repose of the soul of his mother, Omandokoro (Mother of the chief Adviser to the Emperor), and Kozan-ji Temple founded by Mokujiki Ogo in 1590.
Japanese: 1593年（文禄2年）に豊臣秀吉が母・大政所の追善菩提のために高野山に建立した青厳寺と1590年（天正18年）に木食応其が建立した興山寺を1869年（明治2年）に合併して、寺号を金剛峯寺とした。
English: The current building of Kongobu-ji Temple was built in 1863 and is also used as dwelling for the head priest of Koyasan Shingon sect.
Japanese: 現在の金剛峯寺の建物は1863年（文久3年）に建立され、高野山真言宗座主の住居としても使用されている。
English: After the Meiji period, in accordance with the religious policies of the government, the Koyasan Shingon sect became a part of the Old Shingon sect, which was merged with the other religious schools of the Shingon sect (Omuro school of the Shingon sect [the grand head temple is Ninna-ji Temple], Daikaku-ji school of the Shingon sect [the head temple is Daikaku-ji Temple], etc.), and became the grand head temple of the Old Shingon sect.
Japanese: 明治以降、政府の宗教政策から、他の真言宗宗派（真言宗御室派（総本山仁和寺）・真言宗大覚寺派（大本山大覚寺）など）と合同した古義真言宗に属し、古義真言宗総本山となる。
English: It became independent as Koyasan Shingon sect from the Dai Shingon sect in 1946, and was granted religious corporation status on February 18, 1952.
Japanese: 大真言宗から1946年（昭和21年）高野山真言宗として独立、1952年（昭和27年）2月18日に宗教法人認証。
English: When classifying the Koyasan Shingon sect according to the creed, it belongs to the Old Shingon sect (Old-interpretation school) of Old Shingon schools (Omuro school of Shingon Sect or Daikaku-ji school of Shingon sect etc.) which have ancient principles of Koyasan that preach the theory of Honjishin (dharma-body of Dainichi Nyorai (Mahavairocana), ant it makes the base of the sect.
Japanese: 教学（教義）から区分すれば、大日如来の本地説法身を説く高野山の教学（古義）を持つ古義真言宗諸派（真言宗御室派・真言宗大覚寺派など）の古義真言宗（古義派）に属して基幹をなす。
English: On the other hand, New Shingon sect (New-interpretation school) was branched from the Old Shingon sect at the end of 13th century and founded by Kakuban (Kogyo Daishi).
Japanese: 対して、13世紀末に古義真言宗から別れ、覚鑁（かくばん）（興教大師）を派祖とする。
English: The New Shingon sect has new principles that preach the doctrine based on Kajishin (Buddha-body within a practitioner [esoteric Buddhism]) and includes New Shingon schools (Chizan School of Shingon Sect, Buzan School of Shingon sect, etc.) branched from Negoro-ji Temple (Grand Head Temple of New Shingon sect)(Wakayama Prefecture).
Japanese: 大日如来の加持身説の教学（新義）を持った新義真言宗（新義派）があり、根来寺（新義真言宗総本山）（和歌山県）から分流した新義真言宗諸派（真言宗智山派・真言宗豊山派など）がある。
English: As the objects for worship, Dainichi Nyorai of both Kongokai (spiritual principles) and Taizokai (physical principles) are enshrined in Saito (literally, Western Tower) and Konpon Daito (literally, Primal Tower), and there is a danjo (platform for religious practice) on which Garan and halls such as Miedo Hall (It was a dwelling of Kobo Daishito and now enshrines Mie (image) of Kobo Daishi) and Fudodo Hall are built, and the mausoleum of Kobo Daishi in Okunoin, where he attained Nirvana, is the sacred place.
Japanese: 信仰の対象としては、西塔・根本大塔には両部（金剛界・胎蔵界）大日如来を祀り、御影堂（みえどう）（弘法大師御住坊・現在は、真如様（しんにょよう）の弘法大師御影（絵像）を祀る）・不動堂などの伽藍・諸堂がある壇上があり、弘法大師入定の地・奥の院御廟は聖地。
English: All the things in the universe are representations of 'Life' of Dainichi Nyorai and 'Mandala' represents the 'Life.'
Japanese: 宇宙すべてのものは大日如来の「いのち」の顕れであり、この「いのち」を表現したのが「曼荼羅」である。
English: In 1984, the Koyasan Shinto sect advocated the slogan 'Make the Most of Life', aiming at realizing a spiritually rich society by spreading the revival of aspiration for Buddhahood and the message of Sokushin-Jobutsu (to learn the equality and dignity of 'Life' and realize the wisdom of Dainichi Nyorai in this world), and creating the living Buddha Lands in this world.
Japanese: 1984年（昭和59年）に菩提心の復活と即身成仏の教え（「いのち」の平等と尊厳をさとり、大日如来の智慧をこの世に実現する）を広め、この世に生きた仏国土をつくり、心豊かな社会の実現を目指して、テーマとし、標語「生かせいのち」を提唱した。
English: With the spirit of Kyori Shoju (the idea that all living things can receive a benefit, that is, live oneself and others together) by Kobo Daishi, they are working as 'Gohogo Nenju (recite a prayer to the Amitabuddah) Movement' a religious group to contribute to society.
Japanese: また、弘法大師の共利衆生（きょうりしゅじょう）の精神に立ち、社会に貢献する「御宝号念誦運動」を宗団として取り組んでいる。
English: The 'Gohogo' means 'Namu Daishi Henjo Kongo (a sutra which is chanted to worship Kobo Daishi).'
Japanese: 「御宝号」とは「南無大師遍照金剛」（なむだいしへんじょうこんごう）のことである。
English: when he fulfills the requirements set by the Koyasan Shingon sect such as serving out as the chief priest of a temple belonging to Koyasan Shingon sect for 20 years, he would be admitted the title of a honorary chief priest.
Japanese: 高野山真言宗の寺院住職に補任されて、20年を経るなど、高野山真言宗の定める要件を満たすと、名誉住職（めいよじゅうしょく）の称号が許される。
English: Koyasan Shingon sect did not have the term of the chief priest, and it had a lifetime system, but when the chief priest leave his service due to old age or other reasons, he would be an apprentice in the temple where he used to serve.
Japanese: 高野山真言宗では住職には任期がなく、終身制を採っていたが、高齢などの理由で住職を辞した場合、辞した住職は、厳密にいうと身分上、その住職が務めていた寺院の徒弟となる。
English: When the chief priest continues to live in the temple to educate a successive one after the retirement from the chief priest, even in the terms of the status, the apprentice (previous chief priest) in the temple would teach a chief priest.
Japanese: これは、住職を辞して後も引き続き寺院に居住して、後継の住職に対して指導・教育に当たるとき、身分上と言えども、寺院の徒弟（前住職）が住職に指導するということになってしまう。
English: Therefore, the title of a honorary chief priest was established in consideration of the guarantee of status after the retirement from the chief priest.
Japanese: そのため住職を辞しても身分を保障する配慮として、名誉住職という地位を設けた。
English: Another purpose of establishing the honorary post is to activate personnel by making it easy to replace the chief priest.
Japanese: また、名誉住職を設けることで、住職の交代を容易にして人事を活発化させる目的もある。
English: There is little difference between the chief priest and the honorary chief priest in their official authorities in the temple, although the honorary chief priest does not have eligibility to run for the chief abbot of Koyasan Shingon sect.
Japanese: 住職と名誉住職の、寺院内での職務上の権利の差異はほとんどないが、名誉住職に関しては、高野山真言宗管長の被選挙権がなく、制限が設けられている。
English: Priests have to meet the requirements set by the Koyasan Shingon sect to be promoted to the higher rank of priest.
Japanese: 僧階を昇階するためには高野山真言宗が定めた条件を満たさなければならない。
English: The requirements are to confine oneself in the mausoleum of Oku no in in Koyasan to pray, to pass the examination of the esoteric ritual conducted by the religious service department, to stay in the rank of priest for a certain period and so on.
Japanese: 高野山奥の院御廟に参籠する・法会部による修法の試験に合格する・定まった年数以上僧階に留まるなど
English: (Number of rank, Rank of priest, Special title, Gakkai [knowledge rank of priest, Hierarchy)(Qualification, Color of clerical garment)(For no title, written as 'Nil')
Japanese: （級数・僧階・特遇称号・学階・教階）（資格認定・色衣）（称号が無い場合は無と記載する）
English: In memory of the promotion to Gon-daisojo, a purple Ori-gojo is presented (only once) from Kongobu-ji Temple.
Japanese: 権大僧正に昇階した記念として、総本山金剛峯寺より、緋色の折五条を贈呈（1回限り）される。
English: Remains main temple: Jingo-ji Temple (Ukyo Ward, Kyoto City), Kanshin-ji Temple (Osaka Prefecture)
Japanese: 遺跡本山（ゆいせきほんざん）神護寺（京都市右京区）、観心寺（大阪府）