nntsuzu/KFTT huggingface dataset:
English: Jitsunyo, racking his mind for what to do amongst these circumstances, planned several responses, notably: 1) promulgating--together with his younger brother Renjun and his son Ennyo--three different punitive admonitions, the most notable of which was the one focused on Jodo Shinshu followers in the Hokuriku region (central-north Japan) that outlawed Ikki; 2) establishing Ichimon-Ikka System that split the household at Hongan-ji Temple into the Ichimonshu (the lineage of the eldest son) and the Ikkashu (the lineage of the second and other sons); and 3) selecting 80 documents from among Rennyo's writings, compiling them into five volumes, calling them the Gobun (also referred as Ofumi, literally Epistles) and using them as the fundamental doctrinal creed of the sect.
Japanese: この事態に苦慮した実如は、弟蓮淳・息子円如とともに北陸門徒に対し一揆の禁止をはじめとする3か条の戒めを発布したり、本願寺の一族を一門衆（嫡男）と一家衆（次男以下）に分ける一門一家制を設けたり、蓮如の文書の中から80通を選んで5帖に編集し御文とよんで宗門信条の基本とするなどの策を講じた。
English: Shippan (unknown – October 15, 1144) was a monk during the late Heian period.
Japanese: 実範（しっぱん、生年不詳－天養元年9月10日(旧暦)（1144年10月8日））は、平安時代後期の僧。
English: He studied Hosso teachings at Kofuku-ji Temple, Shingon Esoteric Buddhism from Genkaku at Daigo-ji Temple and from Kyoshin at Mt. Koya and Tendai teachings from Meijin of Yokogawa, Mt. Hiei.
Japanese: 興福寺で法相教学を、醍醐寺の厳覚と高野山の教真に真言密教を、比叡山横川の明賢から天台教学を学んだ。
English: He temporarily retired at Enjo-ji Temple on Mt. Ninniku, Yamato Province, but later established Nakagawa Joshinin Temple and made it a dojo for Shingon Esoteric Buddhism, Tendai and Hoso teachings.
Japanese: 一時大和国忍辱山円成寺に隠棲したが、のちに中川成身院を開いて真言密教・天台・法相兼学の道場とした。
English: He lamented the deterioration of Toshodai-ji Temple and established the 'Todai-ji Kaidan-in Jukai Shiki' (ceremony to impart the Buddhist precepts on priests and nuns at Kaidan-in of Todai-ji Temple) in 1122 to promote the restoration of kairitsu (religious precepts of Buddhism).
Japanese: また唐招提寺の荒廃を嘆き、戒律復興を唱えて1122年（保安(元号)3年）「東大寺戒壇院受戒式」を定めている。
English: He accepted the conversion of FUJIWARA no Tadazane, FUJIWARA no Yorinaga, FUJIWARA no Munetada and in his later years he was inclined towards Jodo (Pure Land) sect and transferred to Komyo-ji Temple in Yamashiro Province (Ayabe City).
Japanese: 藤原忠実・藤原頼長・藤原宗忠などの帰依を受け、晩年は浄土教に傾倒し、山城国光明寺(綾部市)に移った。
English: Cloistered Imperial Prince Doko (April 8, 1612 – August 5, 1678) was a Cloistered Imperial Prince and learned monk during the early Edo Period.
Japanese: 道光法親王（どうこうほっしんのう、慶長17年3月8日(旧暦)（1612年4月8日）－延宝6年6月18日(旧暦)（1678年8月5日））は、江戸時代前期の法親王・学僧。
English: He entered Shogoin in 1621, shaved his head to become a monk in 1625 and was given the title of Imperial Prince in 1626 and became the 26th head of Shogoin.
Japanese: 1621年（元和(日本)2年）に聖護院に入室し、1625年（寛永2年）に落飾、1626年（寛永3年）に親王宣下を受け、聖護院第28世門跡となった。
English: In 1658, he transferred to Shokoin Temple in Shirakawa, Kyoto and assumed the position of chief priest of Shokoin Temple and restored a temple building.
Japanese: 1658年（万治元年）ごろ京都白川照高院に移って照高院門跡となり堂宇を復興した。
English: Shurin KEIJO (1440 - April 11, 1518) was a priest of the Rinzai sect of the late Muromachi period.
Japanese: 景徐周麟（けいじょしゅうりん、永享12年（1440年）－永正15年3月2日(旧暦)（1518年4月11日））は、室町時代後期の臨済宗の僧。
English: He learnt from Chuzai YODO at Shokoku-ji Temple in Kyoto in his childhood and became a priest, and when he became an adult, he succeeded the doctrine of Yodo.
Japanese: 幼いときに京都相国寺の用堂中材に師事して出家し、長じてその法を継いだ。
English: There was a period when he found refuge at Eigen-ji Temple (Higashi-Omi City) in Omi Province from the Onin war (1467 - 1477.)
Japanese: 応仁の乱（1467年－1477年）の際には難を避けて近江国永源寺(東近江市)に身を寄せていた時期もある。
English: In 1487, he resided at Toji-ji Temple, and in 1490, he was ordered to become a Seishi (senior envoy) of Kenminshi (Japanese envoys to the Ming Dynasty, China), however, he turned it down.
Japanese: 1487年（長享元年）等持寺に住し、1490年（延徳2年）遣明使の正使の命を受けたがこれを辞退している。
English: In 1495 he resided at Shokoku-ji Temple, and in the next year, 1496, he moved to Rokuon-in Temple where there was a danna-to of the 3rd shogun Yoshimitsu ASHIKAGA, and then in 1508, he returned to Shokoku-ji Temple.
Japanese: 1495年（明応4年）相国寺に住し、翌1496年（明応5年）3代将軍足利義満の檀那塔である鹿苑院に移り、1508年（永正5年）には相国寺に戻った。
English: Amida (Amitabha) worship is the religious belief based on the Pure Land of Buddhism which believes in justification by belief and preaches that praying to Amida Nyorai would lead you to heaven.
Japanese: 阿弥陀信仰（あみだしんこう）とは、阿弥陀如来を礼拝することで極楽往生できると説く、他力本願を根本とする浄土思想。
English: It is one of the Jodo Buddhist teachings, but it is a comprehensive belief that transcends sects and could be considered as a folk religion.
Japanese: 浄土系仏教の教えのひとつであるが、宗派を超越した包括的な思想であるために民間信仰とも言える。
English: "Bussetsu Muryoju-kyo Sutra" (Sutra of Immeasurable Life) teaches that Amitabha Nyorai received the teachings of 'Sejizaio-nyorai' when he was a Hozo bosatsu (Dharmakara Bodhisattva) and thought and promised the 48 vows for almost as long as eternity, later underwent more training to fulfill the promise and became a Buddha.
Japanese: 『仏説無量寿経』に、阿弥陀如来は法蔵菩薩時代に「世自在王如来」の教えを受け、ほとんど無限とも言える間、思惟して四十八願を誓い、その後、修行を積み誓願を完成させ仏となったと説かれる。
English: Amitabha Nyorai is revered in many Buddhist sects and Amida worship is a wide encompassing belief that is not restricted to one Buddhist writing, but does have an aspect that could easily fall into idol worship or a single-god (only Amida Nyorai is revered) type of thinking.
Japanese: 阿弥陀如来は多くの仏教宗派で信仰され、阿弥陀信仰はひとつの経典に制限されない懐の広さを持つが、ともすれば偶像崇拝・（阿弥陀如来のみを尊ぶ）一神教的思想に陥りやすい側面もある。
English: Amida worship was first introduced into Japan during the Nara period and mixed together with Miroku Bosatsu (Buddha of the Future, Bodhisattva of the Present) belief as ancestral worship.
Japanese: 日本には奈良時代に伝わり、先祖敬仰としての阿弥陀信仰が弥勒菩薩信仰と混交してなされていた。
English: Later, as part of the flow of Mappo-shiso (the "end of the world" belief), it transitioned into Nenbutsu belief as Amida Jodo Shinko (Amida Buddha in the Pure Land worship) in which people wished to be saved and enter heaven by believing in Amitabha Nyorai
Japanese: その後末法思想の流れを受け、阿弥陀如来に帰依することで極楽浄土への救済を求める阿弥陀浄土信仰とも言える念仏思想を伴うものに形を変え、平安時代中期に空也、源信_(僧侶)らの民間布教によって爆発的に流行した。
English: Various beliefs sprung from Jodo (Pure Land) sect to Kamakura New Buddhism, such as Yuzu Nenbutsu (reciting the name of Amitabha) by Ryonin in the late Heian period, Jodo Sect by Honen, Jodo Shinshu (the True Pure Land Sect of Buddhism) by Shinran, and Ji Sect by Ippen.
Japanese: この浄土教をルーツに、平安末期の良忍の融通念仏宗や、法然の浄土宗、親鸞の浄土真宗、一遍の時宗などの鎌倉新仏教が派生した。
English: The first example of Amida worship that is traceable to modern times was when the Jodo Sect was established in China, which teaches Shomyo Nenbutsu (Invocation of the Buddha's Name) as easy progress associated with Bosatsu belief of Mahayana Buddhism.
Japanese: 現代に連なる、体を成したものとしての阿弥陀信仰は、大乗仏教の菩薩思想と関連して易行としての称名念仏を説く浄土教が中国で成立してきたのが最初である。
English: The teachings of the ten positions of Bosatsu (the ten positions that are required as training for a Bosatsu to attain enlightenment) led to a easy progress of the 'Shomyo Nenbutsu.'
Japanese: 菩薩の十地（悟りを得るまで菩薩が修行すべき十の階位）を説くうち、易行の法として「称名念仏」が唱えられるようになった。
English: The believers of conventional Mahayana Buddhism criticized these teachings, but the Jodo Sect rallied by forming Nenbutsu Kessha (groups for invocation of Buddha's name).
Japanese: これに対して既存の大乗仏教からは批判がなされたが、浄土教は念仏結社をつくるなど実践で対処した。
English: The origins of Japanese Amitabha Jodo worship started when the last Japanese envoy to Tang Dynasty China, Ennin (794 – 864) of the Tendai Sect came back from Tang and brought Hosho school Nenbutsu of his training place, Mt. Wutai Shan, to Enryaku-ji Temple and built the Jogyo Zanmai-do Hall.
Japanese: 日本の阿弥陀浄土信仰の起源は、最後の遣唐使でもある天台宗の円仁（794年-864年）が唐から帰朝し、修行元の五台山で行われていた法照流の念仏を延暦寺に伝え、常行三昧堂を建てたのが最初といえる。
English: The training here consists of chanting Shomyo Nenbutsu for 90 days without rest and thinking and praying about Amida Nyorai (Amitabha Tathagata) deep in the soul.
Japanese: ここで行われる修行は、90日間休みなく称名念仏を唱えながら、心に阿弥陀如来のことを思い、念じるものであった。
English: Thinking about the Amida Nyorai' was 'Kanso Nenbutsu,' the tangible meditative training to reach enlightenment, and was first accepted by the lower class aristocracy.
Japanese: 「阿弥陀如来のことを思う」というのは事観の念仏である「観相念仏」であり、これがまず下級貴族に受け容れられた。
English: At that time, the majority of important positions in aristocratic society were taken by the Fujiwara clan, hence members of other clans had to wait quietly for their slight chance of getting promoted.
Japanese: というのも、当時の貴族社会は藤原氏が主要な地位を独占しており、他の氏族の者はごくわずかな出世の機会を心静かに待つしかなく、
English: This way of living was said to match the feeling of Kanso Nenbutsu where one thinks and adores the image of Buddha.
Japanese: この生活態度が仏の姿を憧憬の念を持って思い敬う観相念仏の情感に適合していたと考えられるからである。
English: YOSHISHIGE no Yasutane, a literati of that time who was also a middle class aristocrat, started the Nenbutsu kessha 'Kangakukai' and started to practice Jodo Sect religion.
Japanese: この時代の文人で、中級貴族でもあった慶滋保胤は念仏結社「勧学会」を興し、浄土教信仰の実践に入った。
English: YOSHISHIGE no Yasutane collected biographies of people who attained gokuraku ojo (peaceful death) by Amida worship and wrote the "Nihon ojo gokurakuki" (Japanese records of birth into the Pure Land).
Japanese: 慶滋保胤は阿弥陀信仰によって極楽往生を遂げたと言われる人々の伝記を集め、『日本往生極楽記』を著した。
English: Later, other books were written following the editing method of "Nihon ojo gokurakuki" such as "Zoku honcho ojoden" (Sequel to the Accounts of Rebirth into the Pure Land) (written by OE no Masafusa), "Shui Ojo-den" (written by MIYOSHI no Tameyasu) and "Sange Ojo-den" (written by Sami Rensho (沙弥蓮祥)).
Japanese: その後にも『日本往生極楽記』の編集方法を踏襲した『続本朝往生伝』（大江匡房）・『拾遺往生伝』（三善爲康）・『三外往生伝』（沙弥蓮祥）などが書かれた。
English: Using specific actual examples to teach death was extremely effective in spreading the Jodo sect.
Japanese: この様に具体的な実例をもって往生を説く方法は、庶民への浄土教普及にとっても非常に有効であった。
English: As the Jodo sect spread amongst the middle and lower class aristocracy, the Fujiwara clan who were the upper class aristocracy were affected and started to believe in the Jodo sect to take the glory of this life to the next life.
Japanese: そして中・下級貴族の間に浄土教が広く普及していくに従って、上級貴族である藤原氏もその影響を受け、現世の栄華を来世にまでという思いから浄土教を信仰し始めたと考えられる。
English: In such a situation, some public monks quit their jobs because they could not save the ordinary public and started activity as individuals.
Japanese: そんな中、庶民の救済もできないような状況に嫌気が差して官僧を辞し、個人的に活動する者が現れた。
English: Such monks were called 'illegally ordained priests' or 'Tonse-so' and one of them was Kuya (903 - 972) who was later called 'Ichi-no-hijiri.'
Japanese: そのような僧を「私度僧」または「遁世僧」と言うが、その中のひとりに、後に「市聖」と呼ばれるようになる空也（903年-972年）がいた。
English: Kuya walked around the various provinces and actively spread his teachings among the public and listened to the public's wants and worries.
Japanese: 空也は諸国を遊行しながら精力的に民間布教を行い、庶民の願いや悩みを聞き入れた。
English: "Ojoyoshu" (The Essentials of Salvation), written in 985 by Genshin (942 - 1017), a disciple of Ryogen (912 – 985) apprentice had an important part in the further development of the Jodo sect.
Japanese: 更なる浄土教の発展を語る上で、良源（912年-985年）の弟子、源信（942年-1017年）が985年に著した『往生要集』は重要な意味を持つ。
English: "Ojoyoshu" preached rules for seeing Amida Nyorai and specific methods for entering Jodo upon death, and was extremely easy to understand and practical and was considered the basis of nenbutsu thinking that was widely read by the ordinary public as well.
Japanese: 『往生要集』は、阿弥陀如来を観相する法と極楽浄土への往生の具体的な方法を論じた、念仏思想の基礎とも言える非常に実践的でわかりやすいでもので、広く庶民にも読まれた。
English: The year after he published the book, he made a group, 'Nijugozanmaie' on Mt. Hiei, and here Genshin fulfilled a leadership role and conducted nenbutsu-zanmai (mental absorption in the nenbutsu) once a month.
Japanese: 著された翌年には比叡山に「二十五三昧合」という結社が作られ、ここで源信は指導的立場に立ち、毎月1回の念仏三昧を行った。
English: The people who gathered exchanged promises amongst themselves to help each other face death by wishing for raigo (descent of Amida).
Japanese: 結集した人々は互いに契りを交わし、臨終の際には来迎を念じて往生を助けたという。
English: Genshin was a monk of the Tendai Sect, but left Enryaku-ji Temple, which was becoming secularized and conducted his own training.
Japanese: 源信は天台宗の僧であったが世俗化しつつあった延暦寺を離れ、独自に修行を行っていた。
English: This is how Japanese Buddhism changed from the old regime Buddhism as a way of controlling the country to Buddhism for saving the masses.
Japanese: こうして日本の仏教は国家管理の旧仏教から、市井の人々の救済を主目的とする大衆仏教へと移り変わっていった。
English: Mappo-shiso was a end-of-the-world theory that originated in China and considered the thousand years after Shaka's death as Shobo, Age of the Right Dharma, the next thousand years as Zobo (Age of the Semblance Dharma) and the next 10,000 years after the two thousand years as 'the latter days of Buddhism' (Mappo).
Japanese: 末法思想とは、釈迦入滅後千年を正法、次の千年を像法とし、計二千年を経過した次の一万年を末法とする終末論とも言える思想で、中国から伝播した。
English: During those days, the power of Buddha was not effective and the world was thought to end and both the aristocracy and ordinary people were worried about its coming.
Japanese: その時代には仏の法力が及ばず、世界が破滅すると考えられ、貴族も庶民もその到来に怯えた。
English: In addition, Mappo negated the possibility of being saved in this life and the trend for wishing for attainment of heaven or Jodo upon death was growing and this led to the growth of the Jodo belief which worshipped the Amida Nyorai as its saviour.
Japanese: 更に末法では現世における救済の可能性が否定されるので、死後の極楽浄土への往生を求める風潮が高まり、その救いを阿弥陀如来に求める浄土信仰が盛んとなった。
English: According to "Mappotomyoki" (Lamp for the Last Dharma-Age) attributed to Saicho (767 – 822), the first year of Mappo is 1052 in the late Heian period, when kanpaku (chief adviser to the Emperor) FUJIWARA no Yorimichi built the Amitabha-do (hoo-do) in Byodoin Temple at Uji, Kyoto which could be considered as an iconic symbol of Amida worship.
Japanese: 最澄（767年-822年）に仮託される『末法灯明記』によれば、末法第一年に当たるとされたのは平安末期の1052年（永承7年）で、その年に関白・藤原頼道が京都宇治の平等院に阿弥陀信仰のシンボルとも言える阿弥陀堂（鳳凰堂）を建立した。
English: The Amitabha-do expresses the sublime and fancy Gokuraku Jodo written in "Bussetsu Kan Muryoju-kyo Sutra" and "Bussetsu Amida-kyo Sutra" of the 'Jodo Sanbu-kyo' (the three main sutras of the Jodo (Pure Land) Sect) and the exterior is said to emulate the heavenly palace of Amida Nyorai.
Japanese: 阿弥陀堂は、「浄土三部経」の『仏説観無量寿経』や『仏説阿弥陀経』に書かれている荘厳華麗な極楽浄土を表現し、外観は極楽の阿弥陀如来の宮殿を模している。
English: If you can't believe in heaven, go and see the hall at Uji' was a line of a song of that time.
Japanese: 「極楽が信じられないなら宇治の御堂を敬え」と当時の謡曲でも謡われた。
English: At that time, the Amida worship had deeply spread within the aristocracy and Amida Nyorai statues with Jo-in (samadhi mudra, gesture of meditation) and the building of Amida Buddha halls were popular.
Japanese: この頃には、阿弥陀信仰は貴族社会に深く浸透し、定印を結ぶ阿弥陀如来と阿弥陀堂建築が盛んになる。
English: Many halls other than the Byodoin Hoo-do Hall are known, such as; the Konjiki-do Hall at Chuson-ji Temple, the Amida-do Hall at Hokai-ji Temple, and the Shiramizu Amida-do Hall.
Japanese: 平等院鳳凰堂の他にも数多くの現存する堂宇が知られ、主なものに中尊寺金色堂、法界寺阿弥陀堂、白水阿弥陀堂などがある。
English: This was the beginning of the age when the government changed from the aristocrats to the warrior class and was the time when Buddhism was at its height in Japanese history.
Japanese: 貴族政権から武家政権へと移り変わる新しい時代の幕開けで、日本史上、最も仏教が繁栄した時代の到来である。
English: Together with such changes during the new period, Buddhism also experienced significant growth.
Japanese: そういった新しい時代の気運に連動して、仏教も飛躍的な成長を遂げていった。
English: The founder was Honen (1133 - 1212) who entered Mt. Hiei in 1145.
Japanese: 開祖・法然（法然、1133年-1212年）は1145年に比叡山に入った。
English: In 1175, he converted and followed 'Senju Nenbutsu' (the Single-Minded Recitation of the Nenbutsu) after studying Kanmuryoju-kyosho (Commentary on the Meditation Sutra) by Zendo (Chinese Jodo Sect) and established the Jodo Sect.
Japanese: 1175年に善導（中国浄土教）の観無量寿経疏により回心して「専修念仏」に進み、浄土宗を開宗した。
English: Senju Nenbutsu was proposed by Honen only recognized Shomyo Nenbutsu and negated Kanso Nenbutsu, which was considered as a way of Jodo Ojo (Rebirth in the Pure Land).
Japanese: 法然の提唱した「専修念仏」とは、浄土往生のための手段のひとつとして考えられていた観相念仏を否定し、称名念仏のみを認めたものである。
English: He taught that by repeating 'Namu Amidabutsu' many times, all people regardless of whether they are rich or poor, male or female could attain Saiho Gokuraku Jodo (The West Pure Land (of Amida Buddha)) upon death and this was decided upon at the time of death.
Japanese: 「南無阿弥陀仏」と数多く唱えることで、貴賎や男女の区別なく西方極楽浄土へ往生することができると説き、往生は臨終の際に決定するとした。
English: The founder Shinran (1173 – 1262) entered Mt. Hiei in 1181, and became Honen's apprentice in 1201.
Japanese: 開祖・親鸞（1173年-1262年）は1181年に比叡山に入り、1201年には法然に弟子入り。
English: Later he spent 20 years in Kanto region to spread the teachings of Nenbutsu.
Japanese: 後に関東を中心に20年に渡る伝導生活を送り、念仏の教えをさらに徹底させた。
English: He taught that with proper religious belief, it is possible for any person so reach the position of those guaranteed to Jodo Ojo while still in this world.
Japanese: 正しい信心を持つことで、いかなる者でも浄土往生が約束される正定聚の地位に着くことができると説いた。
English: He proposed 'Ocho Dan Shiru' in his main writing "Ken Jodo Shinjitsu-kyo Gyosho Monrui (Selected passages revealing the true teaching, practice and attainment of the Pure Land), which he finished writing in 1274.
Japanese: 1247年に完成させた主著『顕浄土真実教行証文類』では「横超断四流」を提唱している。
English: Ocho' means passing is determined instantaneously and 'shiryu' (four elements) is 'life,' 'disease,' 'ageing' and 'death' and he taught that by cutting away from these four elements, one could rebirth in the Pure Land.
Japanese: 横超とは即時に往生が決まることで、四流とは即ち「生」「病」「老」「死」であり、この四流を断ち切ることで初めて浄土に往生できるとした。
English: After being stripped of his privileges as a monk when he was exiled, following Honen's advice, he stayed as hiso hizoku (neither monk nor lay) until his death (since he was no longer a monk, he did not place importance on the religious precept and ate meat and married).
Japanese: また流罪による僧籍の剥奪後は、法然の助言に従い、生涯に渡り非僧非俗の立場を貫いた（もはや僧では無い為、戒律は重要視せず、肉食・妻帯を断行した）。
English: The founder, Ippen (1239 – 1289) traveled to Dazaifu in 1251 and became a disciple of Honen's apprentice's apprentice, Shotatsu (1203 – 1279) of the Jodo Sect.
Japanese: 開祖・一遍（1239年-1289年）は1251年に大宰府に赴き、法然の孫弟子である浄土宗の聖達（1203年-1279年）に師事した。
English: Later he traveled through various provinces and received a revelation from Kumano Gongen at Kumano Hongu-taisha Shrine in Kii and is said to have found Ji Sect.
Japanese: その後は諸国を遍歴し、紀伊の熊野本宮大社で熊野権現から啓示を得て悟りを開き、時宗を開宗したとされる。
English: This revelation was that the people have already been saved a long time ago by pledge of Hozobiku (Dharmakara) so he went around to tell the people that they have already been saved by giving out tablets that have the inscription 'Namu Amidabutsu' (which referred as Fusan).
Japanese: その啓示とは、はるか昔の法蔵比丘の誓願によって衆生は救われているのであるから、「南無阿弥陀仏」の各号を書いた札を民衆に配り（賦算）、民衆に既に救われていることを教えて回るというものであった。
English: The absoluteness of the Amida Buddha did not even require 'believing' and only chanting the nenbutsu was sufficient to rebirth in the Pure Land.
Japanese: 阿弥陀仏の絶対性は「信」すらも不要で、念仏を唱えることのみで極楽往生できると説いた。
English: The Ikko Sect was the common name of the Hongan-ji Temple group of the Jodo Shinshu Sect and was started by Kakunyo (1270 - 1351), the grandchild of Shinran's daughter Kakushinni, and resurrected by the eighth chief priest of Hongan-ji Temple, Rennyo (1415 – 1499).
Japanese: 一向宗とは、親鸞の娘、覚信尼の孫である覚如（1270年-1351年）が礎を築き、8世の蓮如（1415年-1499年）が再興した浄土真宗系の本願寺教団の通名である。
English: The followers were called monto and were a strong group of believers during the Muromachi period following the Amida and Nenbutsu beliefs.
Japanese: 門徒と呼ばれる一向宗徒は阿弥陀・念仏信仰の下、室町時代には強大な信徒集団を形成した。
English: Ikko' is also read as 'hitasura' (entirely) and means to 'believe in a being saved entirely by the Amida Buddha.'
Japanese: 「一向」は「ひたすら」とも読み、「ひたすら阿弥陀仏の救済を信じる」という意味を持つ。
English: Because they keep on chanting 'Namu Amidabutsu,' they are often considered as part of the Senju Nenbutsu group, but in reality, other thinking such as Shugendo (Japanese mountain asceticism-shamanism incorporating Shinto and Buddhist concepts) and Esoteric Buddhism were incorporated and some monto believed in local beliefs such as jujutsu (an occult art) and incantations, so it cannot be considered as Senshu (Single-Minded).
Japanese: まさにひたすら「南無阿弥陀仏」と唱え続けるその姿から、専修念仏の一派に括られがちであるが、実際は修験道や密教などの思想も複雑に混合し、呪術・祈祷などの民間信仰を行う信徒もいたため、必ずしも専修とは言えなかった。
English: Ordinary people believing in the Ikko Sect are thought to have wished for the power held by Amida Nyorai and Nenbutsu rather than the religious thinking of Senju Nenbutsu.
Japanese: 一向宗に傾倒する一般庶民達は、専修念仏の宗教的な思想よりも、阿弥陀如来や念仏の持つ法力を求めていたとも考えられる。
English: Therefore many shugo daimyo sought to compromise and find a way to live together, but Nobunaga ODA tried to completely suppress the group.
Japanese: このため、多くの守護大名は妥協して共存の道を選択したが、織田信長などは徹底的に弾圧した。
English: Nobunaga destroyed Ishiyama Hongan-ji Temple and the Hongan-ji religious group declined and broke into pieces.
Japanese: 信長によって石山本願寺が落とされて以降本願寺教団は没落し、分裂した。
English: For example, Rennyo prohibited monto from using the name 'Ikko Sect,' but opposite to what Hongan-ji Temple wanted, in actuality, Ikko believers were deeply related with the Hongan-ji religious group.
Japanese: 例えば蓮如は、信徒に対して「一向宗」を名乗ることを禁じていたが、そのような本願寺の思惑とは裏腹に、実態として一向宗徒は本願寺教団に深く交わっていたと考えられている。
English: Shoshun (year of birth unknown - January 9, 906) was a priest of the Shingon sect in the early to the mid Heian period.
Japanese: 承俊（しょうしゅん、生年不詳－延喜5年12月7日(旧暦)（906年1月9日））は、平安時代前期から中期にかけての真言宗の僧。
English: In 900 when Emperor Daigo built Kaju-ji Temple as a religious service for the repose of the soul of his real mother, FUJIWARA no Inshi, Shoshun was invited to the service and became a kaisan (founder of a temple as the first chief priest).
Japanese: 900年（昌泰3年）醍醐天皇が生母である藤原胤子の追善のため勧修寺を建立した時、招かれてその開山となった。
English: Shinsho (797 - August 7, 873) was a priest of the Shingon Sect in the early part of the Heian period.
Japanese: 真紹（しんしょう、延暦16年（797年）－貞観_(日本)15年7月7日(旧暦)（873年8月3日））は、平安時代前期の真言宗の僧。
English: In 843, Jichie ajari (a master in esoteric Buddhism; a high priest) of To-ji Temple (Kyoogokoku-ji Temple) gave him the enthronement initiation known as kanjo to serve as the third ajari in the Nihon Shingon Sect.
Japanese: 843年（承和(日本)10年）東寺（教王護国寺)の実恵阿闍梨から灌頂を受け、日本真言宗の第3番目の阿闍梨となった。
English: He became the second manager of To-ji Temple in 847 and, subsequently, built (the Eikando) Zenrin-ji Temple in Higashiyama, Kyoto (Kyoto City) in 853, which was later selected as a Jogaku-ji temple (one of the temples next to national temples in rank) by the Emperor Seiwa in 863.
Japanese: 847年（承和14年）東寺二長者となり、その後853年（仁寿3年）京都東山に（永観堂）禅林寺(京都市)を建立し、863年（貞観5年）禅林寺は清和天皇によって定額寺となった。
English: Johen (1166 - May 16, 1224) was a priest of the Shingon Sect in the early part of the Kamakura period.
Japanese: 静遍（じょうへん、仁安(日本)元年（1166年）-貞応3年4月20日(旧暦)（1224年5月9日））は、鎌倉時代前期の真言宗の僧。
English: He studied the Shingon Esoteric Buddhism under Shoken of Daigo-ji Temple and Ninryu of Ninna-ji Temple, and became the chief priest known as juji of Zenrin-ji Temple in Kyoto (Kyoto City).
Japanese: 醍醐寺の勝賢、仁和寺の仁隆などに真言密教を学び、京都禅林寺(京都市)の住持となった。
English: Deeply touched by 'Senchaku-hongan-nenbutsu-shu' (the holy writings of the Jodo Sect) written by Honen of the Jodo Sect, he devoted himself to the doctrine of the Jodo Sect.
Japanese: 浄土宗の法然が著した「選択本願念仏集」を読んで感激し、浄土教に傾いた。
English: Joon (1201 - July 7, 1271) was a priest of the Jodo Sect from the early to the middle of the Kamakura period.
Japanese: 浄音（じょうおん、建仁元年（1201年）－文永8年5月22日(旧暦)（1271年6月30日））は、鎌倉時代前期から中期にかけての浄土宗の僧。
English: He founded Shinkomyo-ji Temple in Nishitani in Ninna-ji Temple (present-day Narutaki Area, Ukyo-ku Ward, Kyoto City), and later assumed the position of chief priest known as juji of Eikando Zenrin-ji Temple in Kyoto (Kyoto City).
Japanese: 仁和寺西谷に新光明寺（現在の京都市右京区鳴滝地区）を開き、その後京都永観堂禅林寺(京都市)の住持に就任した。
English: Shinsho (1167 - August 1, 1230) was a priest of the Tendai Sect from the latter part of the Heian period to the early part of the Kamakura period.
Japanese: 真性（しんしょう、仁安(日本)2年（1167年）－寛喜2年6月14日(旧暦)（1230年7月25日））は、平安時代後期から鎌倉時代前期にかけての天台宗の僧。
English: He served as the priest praying for the three Emperors: Emperor Gotoba, Emperor Tsuchimikado and Emperor Juntoku.
Japanese: 後鳥羽天皇・土御門天皇・順徳天皇と3代に渡り天皇の護持僧をつとめた。
English: He assumed the position of Tendai zasu (chief priest of the Tendai Sect and Enryaku-ji Temple) in 1203, and was appointed to daisojo (the highest position in the Buddhist priesthood) in 1204.
Japanese: 1203年（建仁3年）に天台座主に就任し、翌1204年（元久元年）には大僧正に任じられている。
English: Cloistered Imperial Prince Dokaku (1204 - February 13, 1250) was a priest of the Tendai sect in the early to mid Kamakura period.
Japanese: 道覚法親王（どうかくほっしんのう、元久元年（1204年）－建長2年1月11日(旧暦)（1250年2月13日））は、鎌倉時代前期から中期にかけての天台宗の僧。