nntsuzu/KFTT huggingface dataset:
English: Izanami chased the fleeing Izanagi as far as the sakamoto (foot of the hill) of Yomotsuhirasaka (some manuscripts record a different alternate version of this passage).
Japanese: 逃來猶追到黄泉比良坂之坂本時(逃直至現世黃泉根國之界名黃泉比良坂時とする本あり）
English: In a more colloquial translation, "Izanami kept chasing Izanami until (he) reached the foot of Yomotsuhirasaka," where "foot" (sakamoto) refers to the foot of both a downhill and an uphill path.
Japanese: 口語訳では「（イザナギが）逃げるのを、（イザナミは）まだ追いかけて、（イザナギが）黄泉比良坂の坂本に着いたとき」となるが、この「坂本」は坂の下・坂の上り口を表している。
English: Consequently, it is possible to interpret this passage as claiming that Izanagi ran down (not up) the Yomotsuhirasaka.
Japanese: それゆえに、イザナギは黄泉比良坂を駆け下りてきたということが示唆される。
English: Therefore, the country of Yomi was not always located underground in comparison to Ashihara Naka no Kuni.
Japanese: すなわち、黄泉の国は必ずしも葦原中国に対して地下にあるわけではないと分かる。
English: In order to avoid both Izanami, still hot on his heels, as well as the shikome (ugly women) underlings of Yomi, he placed a big boulder to block the path to Yomi, and this boulder was called "Chigaeshi no Okami" (the great god of Chigaeshi); the half of the path to Yomi that remained connected to the world of the living is thought to be located in Ifuyasaka (the present-day city of Higashiizumo in Shimane Pref.).
Japanese: この時、追いすがる妻やその手下の黄泉の醜女（しこめ）達を退けるため、黄泉路をふさいだ大石を、道反の大神（ちがえしのおおかみ）といい、この世に残った黄泉路の半分が、伊賦夜坂（現在の島根県東出雲町）とされる。
English: Moreover, he drove off the shikome of Yomi by pelting them with peaches he took from a tree growing on that spot, so he gave the peach the divine name "Ookamusubi no mikoto", saying "May you ever protect those in need (just as you have done for me now)."
Japanese: そしてさらにその場にあったモモの木から実をもぎ取ってを投げつけることで黄泉の醜女を追い払っており、このときの功績によって桃は「オオカムスビノミコト」という神名を賜り、「これからも（今私にしてくれたように）困った人を助けておくれ」と命じられた。
English: Ne no kuni was also believed to be located in Kumano due to the theory that the land of Yomi was actually Kumano Sanzan, but comparing the accounts given in the Kojiki and the Izumo fudoki (Regional Gazeteer of Izumo), the belief that Yomi is located in Izumo is more plausible.
Japanese: また、黄泉の地が熊野三山であるとする説から、根の国も熊野にあるとする考えもあるが、記紀、出雲風土記のそれぞれを比較すると出雲にあったとする考えがもっとも有力である。
English: More than a few academia believe that Yomi Country is located underground and this is accepted by the present day public.
Japanese: 少なからぬ学者が、黄泉の国は地下にあるものと考えているし、現在では一般にそう受け取られている。
English: However, the definition of the land of the dead being underground came from the Chinese Yomi and did not follow the original Japanese thought.
Japanese: しかし、死者の世界が地下にあるということは、漢語の黄泉の意味から来たことであり、本来の日本の考えに即さない。
English: Yomi referred simply to the location of Ne no kuni, and as such the theory that it was located somewhere between the town of Yomi in the city of Yonago, Tottori Prefecture, and the town of Higashi Izumo (where Yomotsuhirasaka was located) in Yatsuka county of Shimane Prefecture is most plausible; excavations nearby have unearthed huge square tombs built in a very early period of Japanese history (for example, Tsukuriyama tomb in the city of Yasugi in Tottori) as well as sokantotachi (swords) including an iron sword that closely resembles Kusanagi, one of the three Imperial Regalia.
Japanese: 黄泉とは単純に根の国の地名を指し、鳥取県米子市夜見町から黄泉平坂のある島根県八束郡東出雲町の間にあった土地と言う説が有力であり、それをうらづけるような早期ながら規模の大きな方形の古墳群が近隣に存在し（安来市造山古墳(島根県)）、素環頭大刀などのような天叢雲剣を髣髴させる鉄刀なども出土している。
English: But the biggest reason that Izumo province was thought to be the location of Yomi, the underworld, is that it was believed to be the place where the sun set on the Japanese archipelago.
Japanese: 出雲国がヨミの国と目される最大の理由は、同地方が日本列島において太陽の沈む地域と目されることがあげられる。
English: This matched the folklore passed down in Kiki concerning the southern sky of the Kinai (in and around the capital) Region.
Japanese: これは、畿内地方の南天に対しての事柄で記紀の伝承にも合致するものとなる。
English: The sixth passage of the first volume of the "Nihonshoki" reads, "A certain place is called "Izumitsuhirasaka," nor again is this separate from the existing places, but when the breath of people stops in death, is this its name?"
Japanese: 『日本書紀』1書第六の注には「或所謂泉津平阪不復別有處所但臨死氣絕之際是之謂歟」とある。
English: The paragraph on the Uka area of Izumo district in the "Izumo no Kuni Fudoki" (Regional Gazeteer of Izumo) records that there was a cave called Yomi no Saka (Yomi Slope) and/or Yomi no Ana (Yomi Cave); the entry reads as follows: "People cannot reach it, and do not know (its) true depth; and all those who reach this underground grotto in their dreams die without fail."
Japanese: 『出雲国風土記』出雲郡条の宇賀郷の項には黄泉の坂・黄泉の穴と呼ばれる洞窟の記載があり、「人不得不知深浅也夢至此磯窟之辺者必死」と記載されている。
English: It is an accepted theory that this cave was 'Inome Dokutsu' (Inome Cave) located at Inome-cho, Izumo City.
Japanese: この洞窟は出雲市猪目町にある「猪目洞窟」に比定されるのが通説である。
English: Inome Dokutsu was excavated in 1948 and human bodies and burial goods that ranged from Yayoi period to Tumulus period were discovered.
Japanese: 猪目洞窟は昭和23年（1948年）に発掘され、弥生時代から古墳時代にかけての人骨や副葬品が発見された。
English: Commonly, Chinese people called Yomi as Kosen (Chinese: Huáng quán) in Chinese reading style.
Japanese: 一般に、この意味で黄泉というときは、こうせん（中国語　Huángquán）と音読みする。
English: The Japanese kanji for "yo" (黄) in "Yomi" (黄泉) symbolizes earth in the concept of the five elements and was used when describing things that were underground.
Japanese: 黄は、五行思想で、土を表象しており、それゆえに、地下を指すために黄という文字を使ったのである。
English: When the Bible was translated into Chinese, the Greek word Hades in the New Testament and the Hebrew word "Sheol" in the Old Testament were both translated Huangquan (yellow spring/Yomi), and the Japanese translation also rendered these words as either Yomi or--using the same characters--pronounced it Kosen, following the Sino-Japanese reading of the term.
Japanese: 新約聖書中のギリシャ語「ハデス」、旧約聖書中のヘブライ語「シェオル」（enSheol）を中国語訳の聖書では「黄泉」と訳しており、日本語訳聖書もそれをひきつぎ「黄泉」・「よみ」あるいは音訳している。
English: Such places were thought to be a sort of limbo, realms between heaven (and hell) and earth where the dead go to await the Last Judgment.
Japanese: これらはともに死者が最後の審判を待つまでの間に置かれる中間の場所とされる。
English: The deities are mostly deified in stone monuments or stone statues at village boundaries, city limits, crossroads, trifurcate roads, etc.
Japanese: 集落の境や村の中心、村内と村外の境界や道路の辻、三叉路などに主に石碑や石像の形態で祀られる神。
English: They have been worshiped as a village guardian and fertility deity, and in recent times, a travel and traffic safety deity.
Japanese: 村の守り神、子孫繁栄、近世では旅や交通安全の神として信仰されている。
English: Although they have been spread nationwide, there are few of them in Shimane prefecture where is the birthplace of the Izumo myth.
Japanese: 全国的に広い分布をしているが、出雲神話の故郷である島根県には少ない。
English: However, Basho himself showed no interest in the origin of Doso-shin at all.
Japanese: しかし、芭蕉自身は道祖神のルーツには、なんら興味をしめしてはいない。
English: Although some say that it derived from Chinese deity and Jang-Sung faith of the Korean Peninsula, its origin is unclear.
Japanese: 元々は中国の神、朝鮮半島のチャンスン信仰にも由来するとされるが、はっきりとはしない。
English: When it was introduced to Japan, it turned into the Momodayu/Hyakudayu faith as well as yin and yang stone faith, and then combined with the folk religion deity of Chimata (crossroads, highways and footpaths).
Japanese: 日本に伝来してからは、初期は百太夫信仰や陰陽石信仰となり、民間信仰の神である岐の神と習合した。
English: Moreover, was combined with Sarutahiko-no-kami, also known as deity of a Chimata, and his so-called wife Amenouzumenomikoto in the shape of a male and female pair.
Japanese: さらに、岐の神と同神とされる猿田彦神と、その妻といわれるアメノウズメノミコトと男女一対の形で習合したりもしている。
English: Accordingly, Doso-shin has become fused to various faiths and religions from ancient to modern times.
Japanese: このため道祖神は、古代から近世に至るまで時代によって様々な信仰、宗教と融合する。
English: The letter '且', which is a part of the character of '祖 (so)' as in Doso-shin indicates a penis in ancient Chinese hieroglyphic characters left on bones and tortoise carapaces and Kinbuntai (Chinese bronze inscriptions).
Japanese: 道祖神の「祖」の漢字のつくりの「且」は、甲骨文字、金文体上では男根を表している。
English: In response to that, character of 'Do' may form female genitals in a letter type Doso-shin statue.
Japanese: これに呼応するように、文字型道祖神では「道」の文字が女性器の形をしているものもある。
English: For example, it may be called Dorokujin, Sai no kami, Sae no kami, Tamuke no kami, and so on.
Japanese: 道陸神、賽の神、障の神、幸の神（さいのかみ、さえのかみ）、タムケノカミなど。
English: Koshinto was the ancient Japanese religion which was the origin of Shintoism and was called Kodo, Shintoism before 6th century.
Japanese: 古神道（こしんとう）とは、6世紀以前の古道・神道と呼称された神道の源流である日本古来の信仰のこと。
English: Koshinto is also referred to as primitive Shinto, Jomon Shinto and Fukko Shinto; all such names are used refer to the Shinto that existed before being influenced by foreign religions like Buddhism, esoteric Buddhism and Taoism, and indeed Koshinto is sometimes used to express those forms of Shinto opposed or contrasted to Shrine Shinto.
Japanese: 原始神道・縄文神道・復古神道とも言い、密教・仏教・道教などの外来宗教の影響を受ける以前の神道のことでもあるが、神社神道に対峙しての古神道という使われ方などもする。
English: Koshinto is also termed a primitive religion, similar to those that sprang up naturally all over the world when people first formed into societies in the most ancient times.
Japanese: 古神道は、原始宗教ともいわれ、世界各地で人が社会を持った太古の昔から、自然発生的に生まれその様相は、押並べて同様である。
English: Japan's case, in which this sort of primitive religion survived the feudal and Medieval periods and reached the modern period intact, is almost unique.
Japanese: また、原始宗教がそのまま封建社会や中世を経て、近代化されたあとも現在まで排斥されず、引き継がれる例はほとんどなく、日本独特ともなっている。
English: Although at base Shinto is a primitive religion, it has existed in Japanese culture for thousands of years and now has very deep roots, becoming sublimated to the point that up until the Meiji period, most professions held as sacred the principle of hard work, just as expressed in the Norito (Shinto prayer), and even apart from the official rituals of Shrine Shinto, there are many work-related ceremonies even today that originally came from Shinto rituals.
Japanese: 根本は原始宗教の体を成していても、数千年のなかで日本文化に根ざし、昇華してきため、明治以前からの多くの生業（職業）は、祝詞にもあるように勤しみ（いそしみ）が神聖視され、神社神道の神事とは別に、民間の中に息づく様々な職業儀式としての神事がある。
English: Many concepts have been added to Koshinto since ancient times, including the idea of shinra bansho (all natural things in the world), making it very difficult to classify the religion precisely, but the following concepts--as well as comments concerning the meaning of the Chinese characters and ancient Japanese words used in Shinto terms--of the religion, beginning with Koshinto and turning into today's Shinto, can be listed:
Japanese: 古来からの古神道は、後から意味付けされたものも多く、その対象も森羅万象に及ぶので、必ずしも定常に当てはめることはできないが、古神道に始まり現在への神道までの流れとして時系列や、漢字や日本語としての古語の意味などを考え、記述する。
English: Mikoto in Japanese mythology refers to a god who takes the form of a human.
Japanese: 尊（みこと）日本神話にある人格神（人と同じ姿かたちと人と同じ心を持つ神）
English: It is called Kamiyo (上代) or Kamiyo (神世) when it is the era of God ruling the world before the era of Emperor Kanmu of Japanese Mythology.
Japanese: 日本神話の桓武天皇までの、現世にも神が君臨した時代をさすときは、上代もしくは神世（かみよ）である。
English: Kannabi, Kamunabi, or Kaminabi (which can all be written in various ways, with different Chinese characters) are terms that can be used to describe either a mountain where a god dwells or a forest in which a god lives hidden.
Japanese: 神奈備（かんなび・かむなび・かみなび）は神名備・神南備・神名火・甘南備とも表記し、神が鎮座する山や神が隠れ住まう森を意味する。
English: The term "Iwakura" (rock-seat) refers to boulders or mountains in which a god is enshrined or alternatively--and in particular when termed an "Iwasaka" (border-rock)--to the boulders or mountains that form the borders either of shrines or of the Tokoyo (the spirit realm).
Japanese: 磐座（いわくら）神が鎮座する岩や山または、特に磐境としたときは、神域や常世との端境である岩や山をさす。
English: Shintai (lit. "god-body"), which have existed since ancient times, refer either to places gods are always present, to the gods' bodies themselves, or to places or objects in which relatively large-sized traditional gods inhabit.
Japanese: 神体（しんたい）古来からあり、神が常にいる場所や神そのものの体や、比較的大きい伝統的な神の宿る場所やもの。
English: Mitamashiro, yorishiro, and shiro all refer to substitutes (that can be honored in place of spirits or gods), and are used to describe all objects--except for those already mentioned--in which gods come to dwell temporarily.
Japanese: 御霊代（みたましろ）依り代（よりしろ）代（しろ）とは代わりであり、上記のほか神が一時的に降りる（宿る）器としての森羅万象を対象とした場所や物をさす。
English: The word "fukannagi" has the same meaning as "kamioroshi", or in other words, a person who can channel spirits and gods (that is, a medium).
Japanese: 巫（ふかんなぎ）神降ろしのことで、神の依り代となる人（神の人への憑依）をさす。
English: Nature worship, in the form of continuing belief in himorogi (holy branches) and iwakura (rocks in which gods are said to dwell) has survived to the present day, and more specifically, there are sacred trees and spirit rocks decorated with shimenawa (holy straw cords) on the grounds of every shrine and distinct from the shrine building itself; indeed, quite apart from shrines, well-known and familiar sites of nature worship include the village groves near shrines as well as the huge boulders known as "fufuiwa" that can be found along the coast.
Japanese: 自然崇拝は神籬・磐座信仰として現在にも残り、具体的には神社の「社（やしろ）」とは別に境内にある注連縄が飾られた御神木や霊石があり、また境内に限らずその周囲の「鎮守の森」や、海上の「夫婦岩」などの巨石などが馴染み深いものである。
English: Moreover, thunder was thought to be a sign of the Ina no kami, the god of rice, and was believed to bring a good harvest, which is why lightning came to be called "Inazuma" (Ina's wife); and to an archipelago like Japan, whales that drifted ashore or were beached became an important source of food, so out of gratitude the people began to call such whales "Ebisu" (today worshipped as the god of fishing), and people in many different provinces began to believe in Yorikami ("the god who visits," also known as hyochakujin, the god who drifts ashore, or as kyakujin, the guest-god).
Japanese: また雷を「稲の神」としは五穀豊穣をもたらすものとして、「稲妻」と呼び、クジラは島嶼部性の高い日本においては、座礁や漂着した貴重な食料として、その感謝から「えびす」と呼び、各地に寄り神信仰（寄り神は、漂着神や客神ともいう）が生まれた。
English: It was thought that the gods arose not only out of nature or happiness, but also--as seen in the case of Tsukumogami--choose to dwell in living creatures that had lived for a long time or even in man-made tools that had been used for a long time.
Japanese: また自然や幸せに起因するものだけでなく九十九神に見られるように、生き物や人工物である道具でも、長く生きたものや、長く使われたものなどにも神が宿ると考えた。
English: And it was thought that gods also lived even in the enemies who had invaded Japan and in the bodies of the animals killed and eaten by humans for food, which is why the mounds raised for the fallen Mongols, swords, fish, and whales have all been made into shrines.
Japanese: そして、侵略してきた敵や、人の食料として命をおとしたものにも命や神が宿ると考え、蒙古塚・刀塚や魚塚・鯨塚などがあり祀られている。
English: The festival called Obon is based in its traditions and style on the ancestor worship of Koshinto, but monks at various temples carry out the ceremonies differently due to the syncretic blending of Shinto and Buddhism, and so the "true" version of such traditions has become unclear.
Japanese: 「お盆」といわれるものは、そのしきたりや形式は古神道の先祖崇拝であるが、寺で行われ僧が執り行うことと、その原因である神仏習合の影響により曖昧になっている。
English: Originally, because Buddhism held that if people cultivated enough virtue over the cycle of rebirth, they would finally reach enlightenment and become Buddhas, there was no significance to any particular death of an individual and hence no ancestor worship, so in the beginning Urabon was an official Buddhist ceremony to revere Shakyamuni.
Japanese: 仏教は本来、輪廻転生し徳を積めば最後は開眼し仏となる教えであり、「特定される個人としての死」はないので先祖崇拝はなく、「盂蘭盆」が正式な仏教行事で釈迦を奉るものである。
English: Today, if a person is not affiliated with any Buddhist sect, s/he will have little opportunity to participate in Urabon, which is why Obon is thought to be a specifically Buddhist festival.
Japanese: 現在では特定の仏教宗派に属さなければ、盂蘭盆にふれる機会は少ないことも、「お盆は仏教行事という認識」につながっている。
English: As yorishiro that occur in nature, boulders and mountains (like holy Mt. Fuji) as well as seas and rivers are both places that the gods come to dwell and barriers between the spirit realm and the current (physical) world, and the "gi" from himorogi also means "fence", much as iwakura can also be called "iwasaka" (where "saka" means "border"); all these terms express the idea of the spritual boundary around a Shinto shrine.
Japanese: 自然に存在する依り代としての岩や山（霊峰富士山）・海や川などは、神の宿る場所でもあるが、常世と現世との端境であり、神籬の籬は垣という意味で境であり、磐座は磐境ともいい、神域の境界を示すものである。
English: In fact, there are many places--Okinoshima island, for example--whose entire area, including the shrines, the little islands, and the forests, are hallowed ground; this concept has been passed down to Shrine Shinto, and finds expression in the various building methods used in shrines, like for instance the fact that originally, the sando (the road that approaches the shrine) was for the gods, and as such no human was allowed to walk on it.
Japanese: 実際に「沖の島」のような神社や島や森林を含めた全体が禁足地としている場所も多くあり、その考えは神社神道にも引き継がれ、さまざまな建築様式のなかに内在もするが、例えば、本来は参道の真ん中は神の道で禁足となっている。
English: Symbolic barriers are still present in ordinary homes; for example, the shimenawa (holy straw cords) displayed around the new year and the ornaments made of dried sardines hung up for Setsubun (the holiday marking the end of winter, according to tradition) are intended to separate out the gods one wishes would visit from those one does not.
Japanese: 結界は一般家庭にもあり、正月の注連縄や節分の「鰯の干物飾り」なども招来したい神と招かれざる神を選別するためのものでもある。
English: Furthermore, small shrines, stone statues of the god who guards travelers, or statues of Jizo (the god of travelers and children) adorn the crossroads connecting villages; these are there not only to make the road safe and protect those traveling, but also to form barriers that can keep disasters or misfortune from affecting the village.
Japanese: また、集落などをつなぐ道の「辻」には、石作りの道祖神や祠や地蔵があるが、旅や道すがらのの安全だけでなく、集落に禍や厄災を持ち込まないための結界の意味がある。
English: Traditions concerning prayer and divination have been passed down to the modern-day Shrine Shinto, and there are still some shrines where tortoise-shell divination is still practiced at the new year, just as it was in ancient times.
Japanese: 祈祷や占いは現在の神社神道でも受け継がれ、古来そのままに、亀甲占いを年始に行う神社もある。
English: Japanese archery, which was popular up through the Taisho era, has also had a significant influence on the culture of Japan and the values of its people (as seen in terms like "to target," "to be on the mark" and "speculative spirit" (lit. "the hitting good fortune heart"), all of which derive from words used in archery), and because people determined the luckiness of each year by divination, the one selected to be "arrow taker" often went down to the "target area".
Japanese: 大正時代まで盛んであった弓矢も日本の価値観や文化（目星を付ける・的を射る・射幸心）に影響を与え、その年の吉凶を占うことから「矢取り」に選ばれたものは的場に足げく通ったという。
English: Moreover, Miko no mai (Shrine maidens' dance) as well as many kinds of entertainment among the common people and professional performers that have been passed down to the present day, including the "show business (Sumo) as Shinto ritual" or various kinds of mai (dance) like the Matoi (flaming flag) mai, shishi (lion) mai, Kagura (musical dances including Miko no mai) and Daikagura (spinning tricks and acrobatics), were originally types of ritual prayer intended to honor and appease the gods.
Japanese: また巫女の舞や庶民や芸能の芸として現在に受け継がれる「神事としての興行（相撲）」や舞（纏舞い・獅子舞）や神楽（巫女の舞など）や太神楽（曲独楽・軽業）なども神に捧げ神を和ぎ（かんなぎ）させるための祈りとしての祈祷である。
English: It is thought that many in ancient times, including Himiko, were actually shamans who made political decisions about the course the country should take based on prayer or divination.
Japanese: 古くは卑弥呼なども祈祷師であり、その祈祷や占いから「国の行く末」を決めていたと言われる。
English: Shrine Shinto priests have been involved in governance since ancient times, and in the Heian period, they incorporated the Taoist concept of Inyo (Onmyo) gogyo shiso (yin and yang and the Five Elements) into their beliefs and practices and in so doing, obtained official positions in the government as Onmyoji (masters of divination and sorcery).
Japanese: 神社神道の神主などの神職は、古くから政（まつりごと）の執政をし、平安時代には道教の陰陽五行思想を取り込むことによって陰陽師という組織とその政治における官僚としての役職を得た。
English: This sort of decision-making model fell out of vogue and lay dormant starting in Japan's Warring States period, but remained in use among the court nobility and among Shrine Shinto.
Japanese: この流れは戦国時代(日本)以降は潜むが公家の間では政として、あるいは神社神道として残っていった。
English: In ancient times most local development efforts were carried out by temples and shrines, and among such shrines, the focus was on entertainment, religious festivals, and Shinto rituals; their efforts were not limited only to building temples and shrines, but also extended to firming up societal infrastructure as well.
Japanese: 地域振興の中心は古くは寺社であり、その中心にある神社が興行や縁日や神事を行い、「寺社普請」だけでなく地域の社会基盤整備としての普請も担った。
English: Remnants of Koshinto can still be seen today, many of which can be termed "folk belief", but in fact Koshinto is the very origin and essence of Shrine Shinto, and as such is inseparable from it.
Japanese: このように古神道は現在でも息づき、多くは民間信仰などとも言われるが、現在の神社神道の源流でもあり、本質でもあり、不可分であるといえる。
English: Some Shinto rituals, unlike those of Shrine Shinto, actually developed into occupations, including such ancient practices as entertainment and show business, farming, forestry, and fishing but also extending to blacksmithing, iron smelting, sake brewing, public works, and construction; it was said of such jobs that in the act of working itself was something divine.
Japanese: また、神社神道に対し生業（職業）としての神事があり、古くからの芸能・興行や農業・林業・水産業に限らず、鍛冶・多々良場（製鉄）や醸造・酒造や土木・建築といったように働く行為（いそしみ）自体に神が宿るとし神聖視してきた。
English: This tradition of hard work has been passed down to the present day, and many companies today choose both to erect small Shinto altars at their workplaces and to commemorate major turning points for the company with ceremonies featuring Shinto rituals.
Japanese: 現在でも伝統を引き継ぎ、「神棚」を備え行程の節目節目で神事としての儀式をおこなう職種は多くある。
English: Originally, Shinto lacked any set doctrine or teaching method, which meant there was no need to differentiate Koshinto and folk beliefs in Kozukuri (baby-making) or Yorigami (god-summoning) from the rest of Shinto, including Shrine Shinto; if one constrains oneself to unearth the similarities that can be discovered in the above-mentioned actions, the only one that comes to mind is the concept that one must "purify, rectify, and beautify" one's heart.
Japanese: 本来は神道とは、教義・教則のないものであり、古神道や「子作り信仰」や「寄り神信仰」などの民間信仰と神社神道を含め神道をわけ隔てる必要も無く、強いてその本質の共通性を上記の行為から汲み取るとすれば、己の心に対し「清く・正しく・美しく」あれということでしかないだろう。
English: There are two such sects, one whose form and style preserve the ancient ways and another which underwent a restoration beginning in the Edo period.
Japanese: 古来からの流れを汲む宗派と、江戸時代以降の後世に復古として取り入れた宗派がある。
English: Many concepts and ceremonies from Koshinto were introduced into Japanese society during the late Edo period, their popularization tied to the rise of both the sonno joi (revere the Emperor, expel the barbarians) philosophy and the Hirata school of Kokugaku, but few historical records detailing Koshinto influence survive today, so much like the case of primitive Buddhism, it seems it is in fact only possible to make inferences on Koshinto based on later documents or by analogy.
Japanese: 江戸時代末期に、古神道と称する思想や儀礼などが、尊皇攘夷思想や平田国学の隆盛と連動して、世に出たものが多くあるが、しかし当時の記録文書は無きに等しく、原始仏教同様、実際には後世の資料などから、間接的に推理・類推される存在に過ぎないことも指摘されている。
English: Beginning in the Meiji period, Koshinto--in contrast to State Shinto, which was classified as a series of civil ceremonies and thus as different from other religions like Buddhism or Christianity--was marked by a much stronger sense of religiosity.
Japanese: 明治時代以降は仏教やキリスト教と同じ範疇の宗教ではなく国家儀礼と位置付けられるようになった国家神道に対し、宗教であることを色濃く打ち出したのが古神道であった。
English: On this point, Koshinto is very similar to late Edo-period Shinto sects, notably the Kurozumikyo sect, and indeed, quite a few people choose to describe Sect Shinto's religious organizations as Koshinto.
Japanese: この点は黒住教をはじめとする幕末期以降の教派神道と共通しており、事実、教派神道系の教団には古神道を名乗るものが少なくない。
English: At present, a new religious sect calling itself Koshinto exists, and has inherited much the same characteristics as those sects described above; there are also other religious sects calling themselves Koshinto though none of these was in existence before the Edo period.
Japanese: 現在においては、新宗教で古神道を名乗る宗派も、上記記述の宗派の流れを受け継いだものであって、「古神道」の名を冠した宗派のは、江戸時代以前には存在していない、宗派もある。
English: In traditional Koshinto, ceremonies and gyoho (ascetic practices) that had been passed down from Hakke Shinto branch of Imperial Shinto, one of whose head students was Atsutane HIRATA; but other gyoho and religious groups were handed down, not from the Hakke branch but from Izumo Shinto, Kannagi Shinto, Kukami Shinto, or Shugendo (a type of mountain asceticism).
Japanese: 伝統的な古神道では平田篤胤ほかが学頭を務めた皇室神道の伯家神道から受け継いた儀礼や行法がみられるが、この系統ではない出雲神道、巫部神道、九鬼神道、修験道に由来する行法や教団も存在する。
English: Kotoamatsukami refers to the five deities that appeared at the Creation according to the Kojiki (The Records of Ancient Matters).
Japanese: 別天津神（ことあまつがみ）は、古事記において、天地創発の時にあらわれた五柱の神(神道)を云う。