nntsuzu/KFTT huggingface dataset:
English: Both statues have characteristic appearances: the tops of the heads are pointed and the heads have an oval outline.
Japanese: いずれの像も頭頂が尖り、頭部の輪郭が卵型を呈する独特の風貌に特徴がある。
English: It was a reply to Sojo Henjo, a poet in Kokin Wakashu (A Collection of Ancient and Modern Japanese Poetry), and it was dated May 27 with the year unknown, but it is estimated to be a letter in his later years.
Japanese: 古今和歌集の歌人である遍昭僧正への返信で、年はなく5月27日の日付があるのみであるが、晩年の手紙と推定される。
English: It was a draft of a document submitted to the imperial court to apply for certification for teachings of Buddhism after he came back to Japan from Tang.
Japanese: 入唐からの帰国後、伝法のための公験（証明書）を請求するため、朝廷に提出した文書の案である。
English: Tonan-in Temple is the main temple of the Shingon Sect considered to have been located to the southeast of Todai-ji Temple (which is around the present Todaiji Library).
Japanese: 東南院（とうなんいん）は、東大寺の東南方向（現在の東大寺図書館付近）にあったとされる真言宗の拠点寺院。
English: It has been popularly said that Tonan-in Temple was founded by Kukai of the Shingon Sect but, in fact, it is considered to have been established by Shobo who was instrumental in erecting Diego-ji Temple.
Japanese: 真言宗空海の開創と流布されるが、実際には醍醐寺開山に尽力した聖宝の創設とされる。
English: While Daigo-ji Temple subsequently adopted concurrent study of the Shingon Sect (Tomitsu), which a school of the Esoteric Buddhism, and the Sanron Sect, which is a school of the non-esoteric Buddhism, Tonan-in Temple regarded the Sanron Sect as the axis of teachings; however, the temple accepted Buddhist monks who studied the Shingon Sect.
Japanese: その後も醍醐寺は密教である真言宗（東密）と顕教の三論宗を兼学せしめたが、東南院も三論宗と機軸としながら、真言宗を学ぶ僧侶も受け入れた。
English: Todai-ji Temple consequently became recognized as the temple that embraces the teaching of both Kegon and Sanron sects.
Japanese: ここから、東大寺は華厳宗と三論宗を兼学する寺院として位置づけられるに至る。
English: As it produced numerous Todai-ji Betto (the head priest) in medieval times, Tonan-in Temple existed as one of the 2 major sub-temples of Todai-ji Temple with Sonsho-in Temple, which followed the teachings of the Kegon Sect that was considered as the fundamental sect of Todai-ji Temple, being the other.
Japanese: 中世において多くの東大寺別当を輩出したため、東大寺の根本宗ともいうべき華厳宗を継承する尊勝院とならび、東大寺の二大院家として存立していた。
English: However, comparing to Sonsho-in Temple with its substance still remaining unaccountable, Tonan-in Temple had an advantage as evidenced by copious amounts of historical materials related to Todai-ji Betto that the temple presented to the Imperial Court.
Japanese: だが、その実体がいまだ不明な尊勝院に対して、後年東大寺別当関連史料を豊富に皇室へ献上したことからも判明する通り、東南院のほうが優勢であった。
English: Chiko Mandala is the generic name for Jodo Mandalas made after the style of the Mandala which is said to have been envisioned by Chiko and has been preserved in Gango-ji Temple of Nara City
Japanese: 智光曼荼羅（ちこうまんだら）とは、奈良市の元興寺に伝わる智光が感得したという曼荼羅の図像に基づいて作られた浄土曼荼羅の総称である。
English: While the Taima Mandara has the complex composition formed of four sections based on Kanmuryoju-kyo (one of the scriptures of Mahayana Buddhism), Chiko Mandala has the extremly simple design representing only Jodo (Pure Land).
Japanese: 当麻曼荼羅が、観無量寿経に基づいて画面を４分割する複雑な画面構成をとるのに対して、智光曼荼羅は極めてシンプルな浄土図のみの図様をとっているのが特徴である。
English: Additionally, Chiko's own sobo (the priests' living quarters in a Buddhist temple) was called Gango-ji Temple, because he had hung Jodo Henso-zu (Jodo Mandala) which he had painters paint and prayed for the rebirth in Gokuraku-Jodo.
Japanese: また、智光が自らの僧房に、画工に描かせた浄土変相図（浄土曼荼羅）を掛けて極楽往生を念じた縁由により、元興寺という呼称が用いられるようになった。
English: His rectangular sobo was divided in two 'Gokuraku-do' where Chiko Mandala was enshrined and 'zenshitsu' (Zen room) for dojo (place of Buddhist practice or Zen sitting meditation), and has been preserved until today.
Japanese: また、長方形の僧房は、智光曼荼羅を安置する極楽堂と道場としての禅室とに二分されて今日に至っている。
English: Jodo Sanmandala is a term representing the 3 leading types of compositions among the traditional Jodo Mandala (Pure Land Mandala) (or Jodo Henso-zu [Pictures of Amitabha's Paradise] to be precise) in Japan.
Japanese: 浄土三曼荼羅（じょうどさんまんだら）とは、日本において伝統的な浄土曼荼羅（正しくは浄土変相図）のうち主要な三種の構図を指す言葉である。
English: Tenkai (1536 to November 13, 1643) was a monk of Tendai Sect in the Azuchi-momoyama period to the early Edo period.
Japanese: 天海（てんかい、天文(元号)5年（1536年）?-寛永20年10月2日(旧暦)（1643年11月13日））は、安土桃山時代から江戸時代初期の天台宗の僧である。
English: He took an active part in policies of the imperial court and religions in the early Edo bakufu as a strategist for Ieyasu TOKUGAWA.
Japanese: 徳川家康のブレーンとして、江戸幕府初期の朝廷政策・宗教政策に深く関与した。
English: It is based on 'Toeizan Kaizan Jigen Daishi Engi' which says that 'Born in Takada no sato, Aizu County, Mutsu Province. A family of Moritaka ASHINA.'
Japanese: その根拠は、『東叡山開山慈眼大師縁起』に「陸奥国会津郡高田の郷にて給ひ。蘆名盛高の一ぞく」と記されていることである。
English: At the same time, however, the document says that 'when he was asked about his family, Tenkai said that he forgotten even his family name,' indicating that Tenkai did not tell his origin to his disciples.
Japanese: しかし、同時にそこには、「俗氏の事人のとひしかど、氏姓も行年わすれていさし知ず」とあり、天海は自らの出自を弟子たちに語らなかったとある。
English: It also says that 'some said that he was the youngest child of Shogun Yoshizumi ASHIKAGA', suggesting that he was an illegitimate child of Ashikaga Shogun.
Japanese: また、「将軍足利義澄の末の御子といへる人も侍り」と、足利将軍落胤説も同時に載せられている。
English: In the diary 'Kosuke Sukune no Hinami-ki' by Kosuke OZUKI, there is an article that Tenkai was a doshi (ceremony leader) of Hokke-kyo Sutra Manbu Kuyo in Yakushido Hall of Nikko Toshogu Shrine on June 4, 1632, and he was 97 years old (age by the traditional Japanese system) at that time.
Japanese: 小槻孝亮の日記「孝亮宿祢日次記」には、天海が寛永9年（1632年）4月17日に日光東照宮薬師堂法華経万部供養の導師を行った記事があるが、天海はこの時97歳（数え年）であったという。
English: Following this theory, his year of birth is estimated to be 1536, and he died at the age of 104.
Japanese: これに従うと生年は天文(元号)5年（1536年）と推定され、没年は104歳となる。
English: There are other theories saying that it was year 1510 (Uesugishoshi-shojo), 1530, 1542, or 1554.
Japanese: このほか永正7年（1510年）（上杉将士書上）、享禄3年（1530年）、天文11年（1542年）、天文23年（1554年）といった説がある。
English: According to a theory, he became a priest with a second name of 'Zuifu', and studied Tendai Sect under Koshun in Kokawa-dera Temple (Utsunomiya City) of Utsunomiya Castle, Shimotsuke Province at the age of 14, then he studied further in Enryaku-ji Temple on Mt. Hiei and Enjo-ji Temple in Omi Province and Kofuku-ji Temple in Yamato Province.
Japanese: 一説に「随風」と号して出家した後、14歳で下野国宇都宮城の粉河寺(宇都宮市)の皇舜に師事して天台宗を学んだ後、近江国の比叡山延暦寺や園城寺、大和国の興福寺などで学を深めたという。
English: When Mt. Hiei was attacked and burned by Nobunaga ODA in 1571, he was invited to move to Kai Province by Shingen TAKEDA.
Japanese: 元亀2年（1571年）、織田信長により比叡山が焼き打ちに合うと、武田信玄の招聘を受けて甲斐国に移住する。
English: After that, he moved to Choraku-ji Temple in Kozuke Province (Ota City) and then moved to Kita-in of Muryouju-ji Temple (present Kawagoe City, Saitama Prefecture, later referred to as Kita-in Temple) of Musashi Province in 1588 and called himself Tenkai.
Japanese: その後さらに上野国の長楽寺(太田市)を経て天正16年（1588年）に武蔵国の無量寿寺北院（現在の埼玉県川越市。後の喜多院）に移り、天海を号したとされる。
English: According to a historical document in Senso-ji Temple, Tenkai and Chugo, a chief priest of Senso-ji Temple, were at the camp of Ieyasu during an attack on Hojo.
Japanese: 浅草寺の史料によれば、北条攻めの際、天海は浅草寺の住職忠豪とともに家康の陣幕にいたとする。
English: This suggests that Tenkai moved to Kanto primarily to serve Ieyasu.
Japanese: これからは、天海が関東に赴いたのはそもそも家康のためであったことがうかがえる。
English: Tenkai became a chief priest of Kita-in after Gokai in 1599.
Japanese: 豪海の後を受けて、天海が北院の住職となったのは慶長4年（1599年）のことである。
English: In 1607, he was ordered to serve as the head of Hiei-zan Mountain Tandai, lived in Nankobo and took part in the restoration of Enryaku-ji Temple.
Japanese: 慶長12年（1607年）に比叡山探題執行を命ぜられ、南光坊に住して延暦寺再興に関わった。
English: However, Tatsuya TUJI wrote that Tenkai was employed by Ieyasu after 1609.
Japanese: ただし、辻達也は天海が家康に用いられたのは慶長14年（1609年）からだとしている。
English: In 1612, he began to reconstruct Kita-in (meaning North Temple) of Muryoju-ji Temple, renamed it to Kita-in (meaning Temple of much happiness) and made it the main temple of Kanto Tendai.
Japanese: また、慶長17年（1612年）に無量寿寺北院の再建に着手し、寺号を喜多院と改め、関東天台の本山とする。
English: In 1613, he was appointed as the chief abbot of Nikko Futarasan-jinja Shrine by Ieyasu, and he reconstructed the honbo (main priest's residence), Komyo-in Temple.
Japanese: 慶長18年（1613年）には、家康より日光二荒山神社貫主を拝命し、本坊・光明院を再興する。
English: In 1616, Ieyasu, who fell into a critical condition, entrusted his will about the title of god and funeral to Tenkai and so on.
Japanese: 元和(日本)2年（1616年）、危篤となった家康は、神号や葬儀に関する遺言を天海らに託す。
English: Tenkai insisted on enshrining him as 'gongen' (avator) with Sanno Ichijitsu Shinto and Konchiin Suden insisted on deifying him as 'myojin' with Yoshida Shinto.
Japanese: 天海は「権現」として山王一実神道で祭ることを主張し、金地院崇伝は家康の神号を「明神」として吉田神道で祭るべきだと主張した。
English: In response to an inquiry from the second shogun, Hidetada TOKUGAWA, Tenkai suggested that myojin was a title of god donated to Hideyoshi TOYOTOMI as Hokoku Daimyojin (Great Luminous Deity of Our Bountiful Country) and it was an ill-omened title considering the collap of Toyotomi clan, so the title of god of Ieyasu was determined to be 'Tosho Daigongen', and the body of Ieyasu was moved from Mount Kuno Toshogu Shrine to Nikko Toshogu Shrine and Rinno-ji Temple was built.
Japanese: 天海が2代将軍となった徳川秀忠の諮問に対し、明神は豊国大明神として豊臣秀吉に対して送られた神号であり、その後の豊臣氏滅亡を考えると不吉であると提言したことで、家康の神号は「東照大権現」と決定され、家康の遺体を久能山東照宮から日光東照宮に改葬、輪王寺を建立した。
English: Tenkai served the second shogun, Hidetada TOKUGAWA, and the third shogun, Iemitsu TOKUGAWA, and he built Kanei-ji Temple in Shinobugaoka in 1624.
Japanese: その後も、2代将軍徳川秀忠・3代徳川家光に仕え、寛永元年（1624年）には忍岡に寛永寺を創建する。
English: He was also involved in the city planning of Edo and planned to guard Edo based on yin-yang philosophy and feng shui.
Japanese: 江戸の都市計画にも関わり、陰陽道や風水に基づいた江戸鎮護を構想する。
English: He often requested to give amnesty to criminals of the Shie Incident and so on and asked for pardon for Tadachika OKUBO, Masanori FUKUSHIMA, Tadanaga TOKUGAWA, and so on.
Japanese: 紫衣事件などで罪を受けた者の特赦を願い出ることもしばしばであり、大久保忠隣・福島正則・徳川忠長など赦免を願い出ている。
English: Coarse food, honesty, daily bath and Darani Sutra are good for longevity and you should often let out fart.'
Japanese: 「長命は粗食　正直　日湯（ひゆ）　陀羅尼　おりおり御下風あそばさるべし」
English: "Kaneiji-ban (Tenkai ban) Daizokyo" that Tenkai began to compile was completed by the support of the bakufu in 1648.
Japanese: 慶安元年（1648年）には、天海が着手した『寛永寺版（天海版）大蔵経』が、幕府の支援により完成した。
English: Although there are few historical materials about the first half of his life, Tenkai enjoyed rare longevity and became a high priest enough to be given a title Daishi Go (great master).
Japanese: 天海は前半生に関する史料がほとんど無いにも関わらず、希な長寿に恵まれ、大師号を贈られるほどの高僧になった。
English: Tenkai was also a resourceful person and he impressed people with his felicitous remarks.
Japanese: また、天海は機知に富んだ人物であり、当意即妙な言動で周囲の人々を感銘させた。
English: According to a report 'Uesugishoshi-shojo' submitted by the Uesugi family when the Tokugawa bakufu ordered Gaho HAYASHI to compile Zoku Honchotsugan (history book edited by Edo Bakufu), Tenkai watched the Battle of Kawanakajima in Shinano Province from the top of the mountain in 1554.
Japanese: 徳川幕府が林鵞峰に命じて続本朝通鑑を編纂する際に上杉家から献上された報告書「上杉将士書上」によると、天海は天文23年（1554年）に信濃国で行われた川中島の戦いを山の上から見物したという。
English: Tenkai saw Shingen TAKEDA fought head-to-head with Kenshin UESUGI at that time, but Shingen later told him 'It was kagemusha (body double)'.
Japanese: この時、天海は武田信玄と上杉謙信が直に太刀打ちするのを見たが、後に信玄に聞くと「あれは影武者だ」と答えられたという。
English: However, this historical document has a lot of doubtful statements such as that Tenkai was 45 years old at that time and that Sadayuki USAMI whose existence was questionable was included in the 25 Uesugi commanders.
Japanese: ただし、この史料はこの時天海が45歳だったことになっていることや、実在が疑われている宇佐美定行が上杉二十五将に数えられているなど、不自然な点も多い。
English: Doctors went there from Edo, but their torches went off because of the heavy rain in Hakone.
Japanese: 江戸から医者が向かったが、箱根で医者の行列が持つたいまつの火が大雨で消えてしまった。
English: Iemitsu made fun of him by saying 'what a useless thing for an old man who is almost 100 years old', then Tenkai replied that 'someone who rules over the whole country should not be so impatient.'
Japanese: 「百歳になろうという老人が無駄なことを」と家光がからかうと、「天下を治めようという人がそのように性急ではいけません」と答えた。
English: It is said that when Iemitsu asked where they were from, Tenkai answered 'The seeds of the persimmons that I was given several years ago are in fruit.'
Japanese: 家光がどこの柿かと聞くと「先年拝領しました柿の種が実をつけました」と答えたという。
English: The museum that uses the keep of Osaka-jo Castle stores a body armor that is said to have worn by Tenkai.
Japanese: 大坂城の建物を利用した博物館大阪城天守閣は、天海が着用したという伝承がある甲冑を所蔵している。
English: A problem of Ashina theory is that it only has ambiguous grounds, and there is no evidence which relates Tenkai and Ashina clan, including personal connections.
Japanese: 芦名説の問題は、その曖昧な根拠しかないうえに、その人脈を含め、天海と芦名氏を結ぶものが何もないことである。
English: However, the crest (which can now be seen in Kita-in and Ryodaido in Ueno) used by Tenkai was 'Nihikiryomon' (the family crest of the Ashikaga family) and 'Rinpomon' (seven treasures that Tenrin Seio (notion of the ideal king) owns) and they were clearly different from that of the Ashina clan.
Japanese: しかしながら、天海の用いた紋（今日においても喜多院あるいは上野の両大師堂で見ることができる）は、「二引両」と「輪宝紋」であり、芦名氏のものとは明らかに異なる。
English: Maruninihikiryomon' was the family crest of the Ashikaga family, but was also used by branch families (Shiba, Kira, Imagawa clans and so on) and the Toyama clan that originated from Mino Province.
Japanese: 「丸に二引き両」は足利氏のものであるが、足利氏の庶流(斯波氏・吉良氏・今川氏等）や美濃国に発祥する遠山氏も用いている。
English: Rinpomon' was a crest that originated from the dharma-wheel (cakra) of Buddhism and was commonly used as decorations of temples and shrines.
Japanese: 一方の「輪宝紋」は、仏教の法輪から発生した紋章で、寺院や神社の装飾としてよく使われる紋である。
English: Samurai families such as the Miyake clan in Settsu Province and Mikawa Province used a crest called Miyake rinpo and the Kano clan and the Tsugaru clan also used it.
Japanese: 武家でも摂津国や三河国の三宅氏が三宅輪宝と呼ばれる紋を使い加納氏や津軽氏も用いている。
English: At least, it is doubtful that a high priest like Tenkai used family crests (even two types) that are not related to his origin.
Japanese: 少なくとも、出自と無関係な家紋（それも2種類）の使用、すなわち詐称を天海ほどの高僧が行うとは思えないのである。
English: Due to his ambiguities of his origin, there are theories written in novels, saying that Tenkai was a child of the 12th shogun, Yoshiharu ASHIKAGA, or that he was the same person as Mitsuhide AKECHI who killed Nobunaga ODA in the Honnoji Incident and committed suicide when he was attacked by natives who heisted lost samurai after the Battle of Yamasaki (it is usually based on a fact that there is a place named 'Akechidaira' in Nikko City where his graveyard exists).
Japanese: その出自の曖昧さもあり、小説等で出てくる説として、天海が足利将軍家12代足利義晴の子という説や、本能寺の変で織田信長を討ち、山崎の戦いの後土民の落ち武者狩りに遭い自刃したとされる明智光秀と同一人物という説がある（墓所である日光市に「明智平」という場所があることなどが根拠に挙げられることが多い）。
English: If Tenkai and Mitsuhide AKECHI were the same person, his age of death would be 116 and Tenkai was a little too old to be Mitsuhide AKECHI, but it is possible that he might have been close to him.
Japanese: 天海と明智光秀が同一人物だと享年は116になり、天海を明智光秀とするのは年齢的にやや無理があるが、それに近い人物である可能性もある。
English: According to the TV program which showed handwriting analysis of letters written by Tenkai and Mitsuhide, Tenkai was a different person from Mitsuhide, but several similar characters were seen and they were estimated to be close relatives, such as a parent and a child.
Japanese: テレビ番組で行われた天海と光秀の書状の筆跡鑑定によると、天海と光秀は別人であるが、類似した文字が幾つかあり、2人は親子のような近親者と推定できるという。
English: And there are theories that Tenkai was Mitsuharu AKECHI, a cousin of Mitsuhide, or Hidemitsu AKECHI, an adopted son-in-law who was reported to have killed himself in Sakamoto-jo Castle after the Battle of Yamasaki or to have escaped over Lake Biwa on horseback.
Japanese: ここから光秀の従弟とされる明智光春、あるいは本能寺の変で先鋒を務め、山崎の合戦の敗戦後に坂本城で自害したとも琵琶湖の湖上を馬で越えて逃亡したとも伝わる娘婿の明智秀満（旧名：三宅弥平次）とする説がある。
English: There are several theories about Tenkai's age of death, but it was 135 at the maximum, and this leads another theory that both Mitsuhide and Hidemitu played the role of Tenkai.
Japanese: また天海の没年は諸説あるが最高で135才だともいい、光秀と秀満との2代で演じたという説もある。
English: It was compiled and written by Chomei KAMO (1155－1216) who is known as the author of "Hojoki" (An Account of My Hut) in his later years.
Japanese: 『方丈記』の作者として知られる鴨長明（1155－1216）晩年の編著。
English: It had some influence not only on collections of anecdotes including "Kankyo no Tomo" (Friend in a Quiet Life) and "Senjusho" (Notes on Selections), but also on "Taiheiki" (the Record of the Great Peace) and "Tsurezuregusa" (Essays in Idleness).
Japanese: 『閑居友』、『撰集抄』などの説話集のみならず、『太平記』や『徒然草』にまで影響を及ぼした。
English: The rufu-bon (widely circulated edition) consists of 8 volumes and 102 stories, however the sankan-bon consisting of three volumes, which does not remain, is seemed to be the most similar edition to the original.
Japanese: 流布本は八巻102話であるが、現存しない三巻本が最も原型に近いと考えられる。
English: Among den-pon (existent transcriptions and published books), there is no old manuscript, as for block printing rufu-bon, there remain a katakana-bon (book in Japanese katakana character) published in 1651 and a hiragana-bon (book in Japanese hiragana character) published in 1670.
Japanese: 伝本に古写本は無く、慶安四年片仮名本と寛文十年平仮名本が版本として刊行された流布本である。
English: It emphasizes Honcho (Japan) more than Tenjiku (India) and than Shintan (China), and contains anecdotes related to Busshism including hosshin-tan (tale of religious awakening), tonsei-tan (tale of seclusion from the world), gokurakuojo-tan (tale of salvation), bukkyoreigen-dan (tale of Buddhist miracle) and koso-den (tale of high-priest).
Japanese: 天竺・震旦よりは本朝に重心を置き、発心譚・遁世譚・極楽往生譚・仏教霊験談・高僧伝など、仏教関係の説話を集録。
English: It describes various people's lives very vividly including the tales about a high priest who did not desire fame and chose seclusion (such as the opening story on Genpin Sozu), about a high-ranking priest who failed to reach Ojo (birth in the Pure Land) due to hesitation, and about the common people in this world who devoted themselves to arts and reached Muga no Kyochi (the state of no-self); the writer also wrote his comments in each tales.
Japanese: 盛名を良しとせず隠遁の道を選んだ高僧（冒頭の玄賓僧都の話など）をはじめ、心に迷いを生じたため往生し損なった聖、反対に俗世にありながら芸道に打ち込んで無我の境地に辿り着いた人々の生き様をまざまざと描き、編者の感想を加えている。
English: It has some freshness which cannot be found in other old collections of Buddhist tales, since it describes people's rip currents and the depth vividly.
Japanese: 人間の心の葛藤、意識の深層を透視したことで、従来の仏教説話集にはない新鮮さがある。
English: This book was collected in 'Shincho Japanese Classics Corpus' with the revision and annotation by Sumito MIKI as well as "Hojoki." (Shinchosha Publishing in 1976)
Japanese: 三木紀人校注で「新潮日本古典集成」に『方丈記』と併録（新潮社　1976年）。
English: In addition, some scholars such as Kazuo YANASE pointed out that 'the 7th volume and the 8th volume might have been added by other person,' because in a same rufu-bon the writer's thoughts expressed in the 1st - 6th volumes are different from those of the 7th and 8th volumes.
Japanese: なお梁瀬一雄など一部の研究者からは、流布本の巻一～六と巻七・八では背景となる思想などが異なるとして「流布本の巻七・八は別人による増補ではないか」との指摘がされている。
English: Anyway, since there exists no old maniscript, it is difficult to settle this argument.
Japanese: いずれにせよ古写本が現存していない状況のため、論争に決着をつけるのは困難な状況である。
English: The Shigisan Shingon sect is a Shingon set that worships Bishamonten (Vaisravana; also called Tamonten) and its Grand Head Temple is Chogosonshi-ji Temple (Shigisan-ji Temple).
Japanese: 信貴山真言宗（しぎさんしんごんしゅう）は毘沙門天（多聞天）を本尊とする真言宗の宗派の一つで、総本山は朝護孫子寺（信貴山寺）である。
English: The sect became independent after World War II, but its creed remained unchanged, and it is considered that the creed dates back to the foundation of Shigisan-ji Temple by Prince Shotoku.
Japanese: 宗派として独立したのは戦後であるが教義の変更はなかったので、聖徳太子による信貴山寺創建をもって、教義の始まりと考えられる。
English: The Shigisan Shingon sect became independent of the Koyasan Shingon Sect in 1951, and the next year it was certified as a religious corporation.
Japanese: 1951年(昭和26年)、高野山真言宗から独立し、翌年、信貴山真言宗が認証された。
English: Branch temples: Entsu-ji Temple (Kawajima-machi, Saitama Prefecture), Enshu Shingisan (Hamamatsu City, Shizuoka Prefecture), Senfuku-ji Temple (Yokkaichi City, Mie Prefecture), Fukushin-in (Iinancho, Mie Prefecture), Okubo-dera Temple (Yao City, Osaka Prefecture), Kochi Betsuin Ryuo-ji Temple (Nankoku City, Kochi Prefecture)
Japanese: 別院円通寺（埼玉県川島町）、遠州信貴山（静岡県浜松市）、千福寺（三重県四日市市）、福信院（三重県飯南町）、大窪寺（大阪府八尾市）、高知別院竜王寺（高知県南国市）
English: Head temples: Senju-in (in Mt. Shigi), Jofuku-in Temple (in Mt. Shigi), Gyokuzo-in (in Mt. Shigi),
Japanese: 大本山千手院（信貴山山内）、成福院（信貴山山内）、玉蔵院（信貴山山内）、
English: Chief abbot (Doubled by the head priest of Chogosonshi-ji Temple, the chief abbot is a representative staff of the sect and the chief priests of the head temples in Mt. Shigi take turns assuming the post each year.)
Japanese: 管長（朝護孫子寺法主が兼ねる。宗派の代表役員。信貴山内大本山の住職が１年交代で就任する。）
English: Qualification of chief priests (having a qualification of teacher; 2 years after tokudo (entry into the Buddhist priesthood) and acquisition of official certificate; completion of shidokegyo (four trainings), the religious precept, and Denpo Kanjo (ceremony to invest someone with Ajari (rank of master))
Japanese: 住職資格　（教師資格を有し、得度、度牒後2年、四度加行・受戒・伝法潅頂修了者）
English: Compiled by Dogen in the Baisong Dynasty era in China, Keitokudentoroku (written 景徳傳燈録 or 景徳伝灯録 in the modern kanji, 30 volumes) is a history book representative of the Zen sect.
Japanese: 景徳傳燈録（けいとくでんとうろく、新字表記景徳伝灯録、全30巻）は、中国・北宋代に道原によって編纂された禅宗を代表する燈史である。
English: As it contains biographies of numerous Zen priests, Keitokudentoroku is commonly referred to as the '1700 Koans' (koan is a puzzling, often paradoxical statement or story, used in Zen Buddhism as an aid to meditation and a means of gaining spiritual awakening) but, in fact, it includes records of 965 persons.
Japanese: 多くの禅僧の伝記を収録しているため、俗に「1,700人の公案」と呼ばれているが、実際に伝のあるものは965人である。
English: In 1011, after proofreading performed by some officials including Yo Oku, it was accepted in Zokuzo and was put into circulation throughout the country whereby it became known as Keitokudentoroku after the era name of the time.
Japanese: 楊億等の校正を経て1011年に続蔵に入蔵を許されて天下に流布するようになったため、年号をとって、景徳傳燈録と呼ばれるようになった。
English: The Chinese Zen sect subsequently continued to publish one history book after the other and these history books eventually developed into koans.
Japanese: これ以降、中国禅宗では燈史の刊行が相次ぎ、それはやがて公案へと発展した。
English: Even today, Keitokudentoroku is considered as a representative material for the Zen sect research and requisite but some of its contents are not necessarily consistent with the historical facts.
Japanese: 現在もなお、景徳傳燈録は禅宗を研究する上で代表的な資料であり、必ず学ぶべきものとされるが、内容は必ずしも史実とは限らない部分もある。
English: With respect to the compiler, there is a theory that 拱昻 originally compiled the book and Dogen stole it during the trip to the Imperial Court to submit it as his work; however, this theory has been denied by a Chinese Buddhist scholar, Chin En.
Japanese: なお、撰者に関しては、元々は拱昻が編集したが、朝廷に提出する旅の途中で道原に横取りされて提出されてしまったとの説があるが、中国の仏教学者陳垣によって否定されている。
English: It includes Kisen SEKITO as well as his disciples such as Dogo TENNO, Tennen TANKA, Donjo UNGAN and Daido TOSU.
Japanese: 石頭希遷、及び、石頭門下の天皇道悟、丹霞天然、雲巌曇晟、投子大同など。
English: It includes biographies of Baozhi, Fu Daishi, Kozan Eshi, Zhi-yi, sangha (priest), Mane, Bukan, Kanzan Jittoku and Hotei.
Japanese: 宝誌、傅大士、衡山慧思、智ギ、僧伽(僧)、万廻、豊干寒山拾得、布袋。
English: As mentioned above, there are various editions of the text of Keitokudentoroku whereby the process of its revision alone could make up one field of research and numerous study findings have been published to date.
Japanese: 上記のように、テキストには諸版あり、その校訂だけでも1つの研究分野を為し得、これまでに数多くの研究成果が公表されている。
English: The five types (Meguro, Mejiro, Meaka, Meao and Meki) of Fudo-son (Acalanatha) located at six different sites including Ryusen-ji Temple (Meguro), Konjo-in Temple (in Toshima Ward) (Mejiro), Saisho-ji Temple (Meki), Nankoku-ji Temple (Meaka) and Saisho-ji Temple (in Setagaya Ward) (Meao) as well as another Meki (yellow eye) in Tokyo are collectively referred to as Goshiki Fudo.
Japanese: 五色不動（ごしきふどう）とは、東京の瀧泉寺、金乗院(豊島区)、南谷寺、最勝寺(世田谷区)、五色不動複数の目黄の5種六個所の不動尊の総称。
English: Goshiki Fudo is also known as Edo Goshiki Fudo and there is a legend that it dated back to the time when, as suggested by Tenkai, Iemitsu TOKUGAWA selected Fudo-son from five locations in Edo and offered a prayer asking for peace and tranquility for the country.
Japanese: 五色不動は江戸五色不動とも呼ばれており、徳川家光が天海の建言により江戸府内から5箇所の不動尊を選び、天下太平を祈願したことに由来する等の伝説が存在する。
English: The origin of Goshiki Fudo described in many documents such as guide books of historic sites is based on legendary tales such as the foregoing but some inconsistencies exist in terms of the details from one reference to the next.
Japanese: 史跡案内など多くの文献ではこのような説話に倣った由来が記述されているが、資料によっては伝説の内容にばらつきも見られる。