nntsuzu/KFTT huggingface dataset:
English: This shows that the view of the name of Jodo Shinshu, has changed with the times.
Japanese: と解しており、時代とともに浄土真宗という宗名に関する考え方に変化が生じていることを示している。
English: Since Shinran (Jogen no Honan), engaged in his missionary work mainly in the Kanto region; after deportation to Echigo, Monto followers who got the teachings of Shinran built up in Kanto region.
Japanese: 親鸞は越後流罪後（承元の法難）に関東を拠点に布教を行ったため、関東に親鸞の教えを受けた門徒が形成されていく。
English: Though the successors of the teachings of Shinran had the feeling that their own doctrine was the true teaching for going to Jodo, they named themselves just Shinshu at that time because naming themselves Jodo Shinshu could be interpreted as denial of Jodo Shu.
Japanese: 親鸞の教えを継ぐ者には自らの教義こそ浄土への往生の真の教えとの思いはあったが、浄土真宗と名乗ることは浄土宗の否定とも取られかねないため、当時はただ真宗と名乗った。
English: In fact, Jodo Shu and Ji Shu also called themselves "Jodo Shinshu" or "Shinshu" once, and Kyu Ikko-ha of Ji Shu (the founder: Shunsho IKKO) was called "Ikko Shu" once.
Japanese: ちなみに浄土宗や時宗でも自らを「浄土真宗」「真宗」と称した例があり、また時宗旧一向派（開祖一向俊聖）を「一向宗」と称した例もある。
English: In the early modern era, the Edo Shogunate prohibited them from naming themselves "Jodo Shinshu" under pressure from Jodo Shu, which made them call themselves "Ikko Shu" officially (on the other hand, the lineage of Shunsho Ikko which originally called themselves "Ikko Shu" was forced to be integrated into Ji Shu which was originally unrelated).
Japanese: 近世には浄土宗からの圧力により、江戸幕府から「浄土真宗」と名乗ることを禁じられ、「一向宗」と公称した（逆に本来「一向宗」を公称していた一向俊聖の法統は、本来は無関係である時宗へと強制的に統合される事になる）。
English: The conflict between Jodo Shinshu and Jodo Shu over the question whether or not the Shinran lineages could name themselves "Jodo Shinshu" was called Shumei Ronso, which lasted for 15 years from 1774.
Japanese: 親鸞の法統が「浄土真宗」を名乗ることの是非について浄土真宗と浄土宗の間で争われたのが安永3年（1774年）から15年にわたって続けられた宗名論争である。
English: In 1872, Dajokan Seiin issued an edict to each prefecture, saying "The name of Ikko Shu can be changed to Shinshu," and finally here in the modern ages, describing it as "(Jodo) Shinshu" was allowed.
Japanese: 明治5年（1872年）太政官正院から各府県へ「一向宗名之儀、自今真宗ト改名可致旨」の布告が発せられ、ここに近代になってようやく「（浄土）真宗」と表記することが認められたのである。
English: After Shinran died, his great-grandson Kakunyo (1270-1351) alleged the legitimacy of succession of Shinran's grave on the grounds of Sandai-denji (Tradition of three generation) and so on, and built Hongan-ji Temple (also known as Otani Hongan-ji Temple) and called himself the third head-priest of Hongan-ji Temple.
Japanese: 親鸞の死後、親鸞の曾孫にあたる覚如（1270年-1351年）は、三代伝持等を根拠として親鸞の祖廟継承の正当性を主張し、本願寺（別名大谷本願寺）を建てて本願寺3世と称した。
English: Against his movement, Ryogen (1295-1336), the seventh head-priest of Bukko-ji Temple, who succeeded the lineage of Shinran's disciples in Kanto region, and other Homyaku gradually took an opposing stance against Hongan-ji Temple, having Bukko-ji Temple and Senju-ji Temple as their bases.
Japanese: こうした動きに対し、親鸞の関東における門弟の系譜を継ぐ佛光寺7世の了源（1295年-1336年）など他の法脈は、佛光寺や専修寺などを根拠地として、次第に本願寺に対抗的な立場を取ることになった。
English: Jodo Shinshu in those days had active missionary work in Bukko-ji Temple and Senju-ji Temple and acquired a number of followers, but Hongan-ji Temple just existed as a branch temple of Tendai Shu before the 8th head-priest Rennyo.
Japanese: この頃の浄土真宗は、佛光寺や専修寺において活発な布教活動が行われ多くの信者を得たが、本願寺は8世蓮如の登場までは、天台宗の末寺として存続していたに過ぎなかった。
English: Rennyo (1415-1499), the 8th head-priest of Hongan-ji Temple, who emerged in the late Muromachi period, established an organization called Kou against the backdrop of the growth of the public at the time, provided the opportunity for people to learn the teachings equally and to come together, and wrote "Ofumi (Gobunsho)" explaining the teachings of Shinran in plain words and disseminated it widely to the public.
Japanese: 室町時代の後期に登場した本願寺8世の蓮如（1415年-1499年）は、当時の民衆の成長を背景に講と呼ばれる組織を築き、人々が平等に教えを聴き団結できる場を提供し、また親鸞の教えを安易な言葉で述べた『御文（御文章）』を著作し、一般に広く教化した。
English: By his achievement, Hongan-ji Temple rapidly developed and expanded, and came to be called Ikko Shu. (On the contrary, other sects of Shinshu went into decline.)
Japanese: この事により本願寺は急速に発展・拡大し、一向宗と呼ばれるようになった（逆にこの他の真宗各派は衰退することとなる）。
English: The strength of the group of followers in this Kou was directed at politicians (such as Daimyo), despite Rennyo's restraint.
Japanese: この講のよる信者の団結力は、蓮如の制止にも拘わらず施政者（大名など）に向かった。
English: Kokujin (village heads) and Dogo (powerful families) converted to Shinshu and joined the village people who were discontent with the system with complicated and multiple lordship in the end of the middle ages, and uprising called "Ikko-Ikki" were staged throughout the nation by united Ikko Shu followers from the whole county or province.
Japanese: 中世末の複雑な支配権の並存する体制に不満を持つ村々に国人・土豪が真宗に改宗することで加わり、「一向一揆」と呼ばれる一郡や一国の一向宗徒が一つに団結した一揆が各地で起こるようになる。
English: This led to frequent rebellions against Daimyo throughout the nation, such as the one in Kaga described below, and numbers of Daimyo, including Ieyasu TOKUGAWA and Kenshin UESUGI, issued the anti-Ikkoshu edicts (Kinkyorei).
Japanese: そのため、この後に加賀の例で記述するような大名に対する反乱が各地で頻発し、徳川家康・上杉謙信など多数の大名が一向宗の禁教令を出した。
English: The Shimazu clan in Satsuma Province particularly continued the Kinkyorei until the Meiji period, which made Shinshu followers organize Kou and observe their faith secretly in a cave in the mountains. (Kakure Nenbutsu/Secret faith)
Japanese: 中でも、薩摩国の島津氏は明治時代まで禁教令を継続したため、南九州の真宗信者は講を組織し秘かに山中の洞窟で信仰を守った（かくれ念仏）。
English: However, Hongan-ji's Monto and Masachika TOGASHI opposed each other after that, and when Masachika sent a force to subdue Ikko Shu in 1488, they forced Masachika to commit suicide by his sword, and achieved autonomous control (However, Masataka TOGASHI of the Togashi clan showed sympathy for Ikko-Ikki, and he remained Shugo Daimyo symbolically).
Japanese: しかしその後、本願寺門徒と富樫政親は対立するようになり、長享2年（1488年）、政親が一向宗討伐軍を差し向けると、結局政親を自刃に追い込んで自治を行うまでになった（ただし富樫氏一族の富樫正高は一向一揆に同情的で、守護大名として象徴的に居座っている）。
English: After that, the Monto aimed to recapture the meeting house (Dojo) in Yoshizaki of which the Asakura clan had deprived, and Monto mustered from all over Hokuriku area fought against the Asakura clan more than once.
Japanese: その後、門徒の矛先は朝倉氏に奪われていた吉崎の道場奪回に向けられ、北陸全土から狩り出された門徒が何度も朝倉氏と決戦している。
English: Meanwhile, in Kinai, the headquarters were Yamashina Hongan-ji Temple, which Rennyo, moving from Yoshizaki, had built in Kyoto in 1482, and Harumoto HOSOKAWA, being afraid of its influence, set fire to Yamashina Hongan-ji Temple in August in 1532 in conspiracy with Nichiren Shu followers (Shinshu calls this "Tenbun no Sakuran," and Nichiren Shu "tenbun Hokke no Ran").
Japanese: 一方、畿内では、吉崎より移った蓮如が文明14年（1482年）に建立した、京都山科本願寺が本拠地であったが、その勢威を恐れた細川晴元は日蓮宗徒と結び、天文(元号)元年（1532年）8月に山科本願寺を焼き討ちした（真宗では「天文の錯乱」、日蓮宗では「天文法華の乱」）。
English: Hongan-ji Temple lost their headquarters by this incident, and moved it to a temple in Ishiyama in Osaka, which Rennyo had built in his final years (1496), and lived in (Ishiyama Hongan-ji Temple).
Japanese: これにより本拠地を失った本願寺は、蓮如がその最晩年に建立し（明応5年、1496年）居住した大坂石山の坊舎の地に本拠地を移した（石山本願寺）。
English: Since then, Osaka developed around the monastery of Hongan-ji Temple, comparable to a castle, and a temple town formed around it, and it strength frightened power people of the time.
Japanese: これ以後、大坂の地は、城郭にも匹敵する本願寺の伽藍とその周辺に形成された寺内町を中心に大きく発展し、その脅威は時の権力者たちに恐れられた。
English: In 1568, when Nobunaga ODA conquered Kinai and came into conflict with Yoshiaki ASHIKAGA who became the Seii Taishogun, Kennyo (1543-1592), the 11th head-priest of Hongan-ji Temple, took the side of Yoshiaki ASHIKAGA, and on September 12, 1570, suddenly attacked the camp of Nobunaga, who was attacking the Miyoshi clan.
Japanese: 永禄11年（1568年）に織田信長が畿内を制圧し、征夷大将軍となった足利義昭と対立するようになると、本願寺11世の顕如（1543年-1592年）は足利義昭に味方し、元亀元年（1570年）9月12日、突如として三好氏を攻めていた信長の陣営を攻撃した（石山合戦）。
English: Responding to this, Monto rose in revolt around the nation, and the uprising by Gansho-ji Temple in Nagashima in Ise Province (Nagashima Ikko-Ikki) brought down Kokie Castle in Owari Province.
Japanese: また、これに呼応して各地の門徒も蜂起し、伊勢国長島願証寺の一揆（長島一向一揆）は尾張の小木江城を攻め滅ぼしている。
English: Although Kennyo and Nobunaga concluded agreements a few times after that, Kennyo, upon request from Yoshiaki and others, violated the agreements several times, which caused most Ikko-Ikki other than Ishiyama, such as Nagashima or Echizen, to be ended by mass executions by Nobunaga.
Japanese: この後、顕如と信長は幾度か和議を結んでいるが、顕如は義昭などの要請により幾度も和議を破棄したため、長島や越前など石山以外の大半の一向一揆は、ほとんどが信長によって根切（皆殺し）にされた。
English: In 1580, after they had fought for as long as 10 years in Ishiyama since the war broke out, Nobunaga accepted the agreement proposed by Emperor Ogimachi, and disarmament of Hongan-ji Temple and Kennyo's departure from Ishiyama brought the Ishiyama Hongan-ji War to an end.
Japanese: 石山では開戦以後、実に10年もの間戦い続けたが、天正8年（1580年）、信長が正親町天皇による仲介という形で提案した和議を承諾して本願寺側が武装解除し、顕如が石山を退去することで石山合戦は終結した。
English: (Later, Hideyoshi TOYOTOMI constructed Osaka Castle in the area including the site of Ishiyama Hongan-ji Temple.)
Japanese: （その後、石山本願寺の跡地を含め、豊臣秀吉が大坂城を築造している。）
English: As described above, Ikko-Ikki was one of the biggest forces in Japanese society at the time and ranked with Sengoku Daimyo (warlords), but all the Monto of Shinshu did not go along with this movement.
Japanese: このように一向一揆は、当時の日本社会における最大の勢力のひとつであり、戦国大名に伍する存在であったが、真宗の門徒全体がこの動きに同調していたわけではない。
English: As seen in the case of the battle between Hongan-ji Monto and Senshu-ji School Monto (Takada Monto and Shinshu Sanmonto School) in Echizen Province, some Shinshu sects other than Hongan-ji had a conflicting movement.
Japanese: 越前国における本願寺門徒と専修寺派の門徒（高田門徒・真宗三門徒派）との交戦の例に見られるように、本願寺以外の真宗諸派の中にはこれと対立するものもあった。
English: In the days of Hideyoshi TOYOTOMI, in 1591, Kennyo was given land in the center of Kyoto (Shichijo-Horikawa, Kyoto City) and reconstructed Hongan-ji Temple.
Japanese: 豊臣秀吉の時代になると、天正19年（1591年）に、顕如は京都中央部（京都七条堀川）に土地を与えられ、本願寺を再興した。
English: In 1602, mainly due to the confrontation in the sect over the difference of views when leaving Ishiyama, and the influence of Ieyasu TOKUGAWA's policy on religion, Kyonyo (1558-161), Kennyo's oldest son, was given the nearby land to the east of Hongan-ji Temple (Shichijo-Karasuma, Kyoto City) by Ieyasu, and built Higashi Hongan-ji Temple.
Japanese: 1602年、石山退去時の見解の相違等をめぐる教団内部の対立状況が主因となり、これに徳川家康の宗教政策が作用して、顕如の長男である教如（1558年-1614年）が、家康から本願寺のすぐ東の土地（京都七条烏丸）を与えられ東本願寺を構えた。
English: By this incident, Hongan-ji Temple, which had the biggest religious influence at the time, was split into West (current Jodo Shinshu Hongan-ji School, Shinshu Kosho School, etc.) with Junnyo (1577-1630), Kennyo's third son, as the 12th head-priest, and East (current Shinshu Otani School, etc.) with Kyonyo, the oldest son, as the 12th head-priest.
Japanese: これにより、当時最大の宗教勢力であった本願寺は、顕如の三男准如（1577年-1630年）を12世宗主とする西（現在の浄土真宗本願寺派、真宗興正派など）と、長男教如を12世宗主とする東（現在の真宗大谷派など）とに分裂することになった。
English: When religions were restructured after the Meiji Restoration, and on the occasion of official registration as a religious association to Daikyoin, only the current Jodo Shinshu Hongan-ji School applied as Jodo Shinshu and others as Shinshu, which has affected the current names.
Japanese: 明治維新後の宗教再編時には、大教院に対し宗教団体として公的な登録を行う際、現在の浄土真宗本願寺派のみが浄土真宗として申請し、他は真宗として申請したことが、現在の名称に影響している。
English: Furthermore, there exists a new religion related to Jodo Shinshu, which is connected to folk beliefs over a long period of history.
Japanese: また、長い歴史の中で土俗信仰などと結びついた、浄土真宗系の新宗教も存在している。
English: Currently, it is made up of 10 schools affiliated to Jodo Shinshu sects and other schools, and as a whole sect, it has the most temples (about 22,000 temples) and followers among Japanese Buddhist sects.
Japanese: 現在、浄土真宗宗派加盟の10派ほか諸派に分かれているが、宗全体としては、日本の仏教諸宗中、最も多くの寺院（約22,000ヶ寺）、信徒を擁する。
English: Shinshu Kyodan Rengo was organized as an association of Shinshu sects to promote cooperation and coordination among the sects in 1923, the 750th anniversary of Shinran Sho'nin's birth and the 700th anniversary of foundation of the religion.
Japanese: 真宗教団連合は、親鸞聖人生誕750年・立教開宗700年にあたる1923年（大正12年）、真宗各派の協調・連携を図る為に、真宗各派協和会として結成された。
English: Sainen-ji Temple (Kasama City, Ibaraki Prefecture) - which has Inada Soan, associated with Shinran, as its origin
Japanese: 西念寺(笠間市)（茨城県笠間市）-親鸞ゆかりの稲田草庵を由緒とする。
English: Higashi Hongan-ji Temple (Taito-ku, Tokyo) - the oldest son Kosho OTANI, 324 branch and affiliated temples.
Japanese: 東本願寺(東京都台東区)（東京都台東区）-長男大谷光紹、末寺・崇敬寺院数　324
English: Higashi Hongan-ji Higashiyama Joen (Higashiyama-ku, Kyoto City) - the second son Chojun OTANI, the current head-priest is his oldest son Narishige (Korin) OTANI.
Japanese: 東本願寺東山浄苑（京都市東山区）-2男大谷暢順、現門主は長男大谷業成（光輪）。
English: Jurakudai (or Jurakutei) was a large residence built by Hideyoshi TOYOTOMI in Uchino, Kyoto (the site of the Outer Palace Precincts in Heiankyo, present-day Kamigyo Ward, Kyoto City) during the Azuchi-Momoyama period.
Japanese: 聚楽第（じゅらくだい／じゅらくてい）は、安土桃山時代に豊臣秀吉が京都の内野（平安京の大内裏跡、現在の京都市上京区にあたる）に建設した大邸宅。
English: It is a kind of castle with a moat, and thus sometimes called Juraku-jo Castle.
Japanese: 堀をめぐらした一種の城であり、聚楽城（じゅらくじょう）ともいわれる。
English: The construction of Jurakudai began in February 1586, as an office and an official residence of Hideyoshi, who became Kanpaku (chief advisor to the emperor), a chief councilor to the Emperor, and completed in September 1586.
Japanese: 聚楽第は関白になった秀吉の政庁兼邸宅として1586年（天正14年）2月に着工され、翌1586年9月には完成。
English: On May 9, 1588, he was visited by Emperor Go-Yozei and entertained him in Jurakudai.
Japanese: 1588年5月9日（旧暦天正16年4月14日）には後陽成天皇の行幸を迎えてこれを饗応している。
English: Although being called "-dai" (meaning tei/house), Jurakudai was in fact a castle on a plain, since it included several enclosed areas such as a donjon with a castle tower in the center and a secondary enclosure around it, and was surrounded with a moat.
Japanese: 「第」（＝邸）とあるが、天守を持つ本丸を中心に二の丸などの曲輪を持ち、堀を巡らしており、実際は平城であった。
English: Kitano Tenman-gu Shrine, where the Kitano Grand Tea Ceremony was held in October 1587, is located nearby Uchino, where Jurakudai was.
Japanese: 1587年10月に北野大茶会が催された北野神社社頭はこの聚楽第のあった内野からほど近い土地にある。
English: In December 1591, when Hideyoshi resigned as Kanpaku, his nephew Hidetsugu TOYOTOMI succeeded him as Kampaku and took over Jurakudai, at which time Emperor Go-Yozei visited again.
Japanese: 1591年12月に秀吉が関白職を甥の豊臣秀次に譲ると聚楽第も秀次のものとなり、その際後陽成天皇を再び迎えている。
English: In 1594, Hideyoshi began construction of Fushimi-jo Castle for his residence after his retirement, and in 1595, because of an adverse relationship with Hideyoshi, Hidetsugu was sent to Mt. Koya-san and then ordered to commit suicide, thereafter Jurakudai was demolished.
Japanese: 秀吉は隠居後の居所として1594年には伏見城の築城を始めるが、翌1595年に関係が悪化していた秀次を高野山に追放した後切腹を命じるに及んで、聚楽第も破却された。
English: Many buildings of Jurakudai were relocated into Fushimi-jo Castle, but some other buildings such as Hiunkaku of Nishi-Hongan-ji Temple, Karamon of Daitoku-ji Temple, Daimon of Myokaku-ji Temple (Kyoto City), and the entrance of Hanto-in of Myoshin-ji Temple, are also reported to have been relocated from Jurakudai.
Japanese: 聚楽第の建造物の多くは伏見城内へ移築されたが、西本願寺の飛雲閣、大徳寺の唐門、妙覚寺(京都市)の大門、妙心寺播桃院玄関など、聚楽第から移築されたという伝承がある建造物も少なくない。
English: It is known that Jurakudai was once called "Uchino Okamai" (or Uchino no Onkamae) during construction, which first appears in "Tamon-in Nikki" (The Diary of Tamon-in Temple), in the section of February 27, 1586, 'the construction of Uchino Okamai began on the last 21st.'
Japanese: 聚楽第は、建造中は「内野御構」（うちのおかまい／うちののおんかまえ）と呼ばれていたことが知られており、その初見は『多聞院日記』天正14年2月27日の条にある「去廿一日ヨリ内野御構普請」。
English: As to the origin of the name "Juraku," there is a description of 'the place for gathering (ju) songs and dances (raku) for longevity' in "Jurakudai Gyoko-ki" (The Diary of Visit to Jurakudai) written by Hideyoshi's aide, Yuko OMURA, one of "Tensho-ki" (The Diary of Tensho).
Japanese: 「聚楽」という名の由来については、秀吉が御伽衆の大村由己に書かせた『天正記』のひとつ『聚楽第行幸記』に「長生不老の樂（うたまい）を聚（あつ）むるものなり」とある。
English: Since no other sources have been found so far, historians generally believe that the term "Juraku" was created by Hideyoshi.
Japanese: これ以外に「聚楽」の出典が見いだせないことから、史家のあいだではこれが秀吉の造語によるものだとする見方が一般的となっている。
English: There is no recognizable structure of Jurakudai remaining today, except that the landscape bears its mark.
Japanese: 聚楽第は現在では地形にわずかに痕跡をとどめる程度で、整然とした遺構は残っていない。
English: In Matsuyamachi-dori, Shimo-chojamachi-dori, Agaru, Higashi Iru, Higashihori-cho, there is a historic site supposedly of "Tsuyu-no-I," but there is no evidence to show that it is a remnant of Jurakudai.
Japanese: かろうじて「梅雨の井」跡と伝える史跡が松屋町通下長者町通上ル東入ル東堀町内にあるが聚楽第遺構との確証はない。
English: In addition, there remains a garden stone supposedly contributed by Kiyomasa KATO in Bundo-cho, to the north of Kyoto City, Demizu, Day Service Center in Chiekoin-dori, Demizu-dori, Sagaru, but there is also no evidence to show that it is a remnant of Jurakudai.
Japanese: また智恵光院通出水通下ルの京都市出水老人デイサービスセンターの北向かい（分銅町）に加藤清正寄贈という庭石も残るがこれも確証はない。
English: Meanwhile, names of towns such as Suhama-cho, Suhamaike-cho, Tenbinmaru-cho, Yamazato-cho, Kitanogomon-cho, Kodaiin-cho, and Higashihori-cho markedly preserve vestiges of those days.
Japanese: ただし、地名には、「須浜町」「須浜池町」「天秤丸町」「山里町」「北之御門町」「高台院町」「東堀町」などなお当時の名残を色濃く残している。
English: Also, there are many towns named after warlords who served under Hideyoshi, such as Nyosui-cho, Kodera-cho, Ukita-cho, Hidadono-cho, Tamura-Bizen-cho, Fukushima-cho, Chusho-cho, and Naoie-cho.
Japanese: また「如水町」「小寺町」「浮田町」「飛弾殿町」「田村備前町」「福島町」「中書町」「直家町」など秀吉騎下の武将の名を冠した地名も多く見られる。
English: Note that in recent investigation, remains of a moat and tiles with gold leaf have been found.
Japanese: なお近年行なわれた調査では堀の跡などが発掘され、金箔瓦なども出土した。
English: The term "Shijin-so-o" refers to the topography and land physiognomy that are traditionally believed to be the best suited for the 'Four Gods' that govern the four directions of the heavens in China, Korea and Japan.
Japanese: 四神相応（しじんそうおう）は、中国・朝鮮・日本において、天の四方の方角を司る「四神」の存在に最もふさわしいと伝統的に信じられてきた地勢や地相のことをいう。
English: The Four Gods with an 'Oryu' (yellow dragon) or Kirin at their center are called the 'Go-jin' (Five Gods).
Japanese: なお四神に中央に「黄龍」（おうりゅう）、あるいは麒麟を加えたものが「五神」（ごじん）と呼ばれている。
English: However, the correspondence between the Four Gods and actual geography in Japan differs greatly from that in China, South Korea, and North Korea.
Japanese: ただし現代では、その四神と現実の地形との対応付けについて、中国や韓国・朝鮮と日本では大きく異なっている。
English: Shijin-so-o topography in the feng shui of China and Korea indicates the form of Zofujusui (storing wind and collecting water) in which the terrain is enclosed by having tall mountains at the back (Haizan-Rinsui), a lake, river, or sea in the front (Sui), and smaller hills or mountains (Sa) on both sides.
Japanese: 中国や朝鮮での風水における四神相応は、背後に山、前方に海、湖沼、河川の水（すい）が配置されている背山臨水の地を、左右から砂（さ）と呼ばれる丘陵もしくは背後の山よりも低い山で囲むことで蔵風聚水（風を蓄え水を集める）の形態となっているものをいう。
English: The Four Gods in this case are as follows: the mountains in the back are Genbu (black warrior); Sui in front is Suzaku (a red phoenix); the left Sa with Genbu in the background is Seiryu (a blue dragon) and the right Sa is Byakko (a white tiger).
Japanese: この場合の四神は、背後の山が玄武、前方の水が朱雀、玄武を背にして左側の砂が青龍、右側が白虎である。
English: In Kyoto, Japan it was possible to have the following association: the Tanzawa Mountains in the north as Genbu, Mt. Hidari-Daimonji as Seiryusa, Arashiyama in the west as Byakkosa and Ogura-ike Pond in the south as Suzaku; therefore, Kyoto was a land of Shijin-so-o topography exactly from the perspective of the feng shui standard.
Japanese: 日本の京都においても、北の丹沢山地を玄武、東の左大文字山を青龍砂、西の嵐山を白虎砂、南にあった巨椋池を朱雀とする対応付けが可能で、標準的な風水の観点から正しく京都は四神相応の地であった。
English: However, Ogura-ike Pond was completely consumed by landfills, which broke the Shijin-so-o topography of Kyoto.
Japanese: ただし巨椋池が完全に埋め立てられてしまったために、京都の四神相応は破壊されている。
English: Mt. Funaoka, which once overlooked Suzaku-oji Avenue, is a little too small for Genbu.
Japanese: なおかって朱雀大路を見通すことのできた船岡山は、玄武とするには小規模である。
English: In the standard viewpoint of feng shui, Mt. Funaoka is interpreted as Seiho, to which Sanryu, a dragon of mountains, is headed via Genbu.
Japanese: 標準的な風水の観点では、船岡山を玄武を伝ってやってくる山龍が目指す星峰と解釈している。
English: In modern Japan, the interpretation that the Four Gods are related to 'mountain, river, road and lake,' as shown in the following table, is generally accepted.
Japanese: 現代の日本では次表のような、四神を「山川道澤」に対応させる解釈が一般に流布している。
English: "Sakuteiki Gardening Book" explains how to create a garden, taking Shinden-zukuri (a style of architecture for the residence of court nobles) into consideration, in which the theory of 'Four Gods = Mountain, river, road and lake' is described as the ideal basis for such a garden.
Japanese: 『作庭記』は寝殿造を念頭においた庭園の作り方を述べた書物であり、理想の庭園の姿として「四神＝山川道澤」説を記述する。
English: It also explains that planting certain kinds of trees can substitute 'The Four Gods = Mountain, river, road and lake' in the event there is no mountain, river, road and lake to represent the Four Gods.
Japanese: そして四神としての山川道澤がない場合に、特定の種類の樹木を特定の本数植えることで「四神＝山川道澤」の代用となることを説いている。
English: The interpretation that the Four Gods are related to 'mountain, river, road and lake' has been generally accepted in modern Japan, since the association of Seiryu=Kamo-gawa River (the Yodo-gawa River system), Byakko=Sanin-do Road, Suzaku=Ogura-ike Pond and Genbu=Mt. Funaoka was relatively successful with Heian-kyo as a model.
Japanese: 現在の日本で四神を「山川道澤」に対応させる解釈が一般的となったのは、平安京をモデルとして、青龍＝鴨川(淀川水系)、白虎＝山陰道、朱雀＝巨椋池(おぐらいけ)、玄武＝船岡山の対応付けが比較的うまく行ったと考えられるようになってからである。
English: In fact, "Sakuteiki Gardening Book" mentions nothing about Heian-kyo, much less the specific places of the mountain, river, road and lake.
Japanese: しかし『作庭記』自体には平安京についての言及はなく、ましてや山川道澤の具体的地名などはまったく記されていない。
English: It is said that "Sakuteiki Gardening Book" was created at the end of the Heian period, judging by its content, which is why the theory of 'Four Gods = Mountain, river, road and lake' can only date back to the end of the Heian period.
Japanese: 『作庭記』はその内容から平安時代末期の作とされており、「四神＝山川道澤」説は平安時代末期までしか遡り得ないのが現状である。
English: Therefore, we need to pay attention to the fact that there is no proof of the argument based on the assumption that this theory is the ideological background for choosing the land for Heian-kyo, which was built in the late eighth century.
Japanese: そのため、同説が8世紀後葉に建設された平安京選地の思想的背景であるとの前提に立った主張については裏付けがないことに注意が必要である。
English: Moreover, the association of mountain, river, road and lake, as allegedly done well into the Heian-kyo, has been claimed since the Edo period, which became the general interpretation later in the Meiji period.
Japanese: さらに、平安京でうまく行ったとされる山川道澤との対応付けは、江戸時代以降に主張されるようになったものであり、それが一般的な解釈とされるようになったのはようやく明治時代になってからである。
English: In fact, even though a city prior to the Edo period would have been designed to match the Shijin-so-o topography, it is very unlikely that the Four Gods were Mountain, River, Road and Lake.
Japanese: つまり、江戸時代以前の都市デザインが四神相応となるように設計されていても、その四神が山川道澤であるとは考えにくい。
English: For example, in the imperial rescript, when building the capital, Heijo-kyo is described as follows:
Japanese: 例えば平城京はその建都にあたっての詔勅に、「方今、平城之地、四禽叶図、三山作鎮、亀筮並従。
English: Right now, the place of Heijo is in accordance with the painting of four beasts; three mountains assuage things, and turtle augury tells the same.'
Japanese: （方に今、平城の地、四禽図に叶ひ、三山鎮を作し、亀筮並に従ふ。）」とある。
English: The phrase 'accordance with the painting of four beasts' here means Shijin-so-o topography, which confirms that during the Nara period Heijo-kyo was considered to be the place having Shijin-so-o topography.
Japanese: この「四禽図に叶ひ」とは四神相応のことであり、奈良時代には平城京が四神相応の地であると考えられていたことを確認できる。
English: However, as long as it is associated with Shijin-so-o topography it is likely that another interpretation would have been accepted during the Nara period.
Japanese: しかしそれを四神相応とする以上、奈良時代には別の解釈がとられていたことになる。
English: Shirin Saiyo-sho commentary in the late Kamakura period mentions that 'the central mountains are related to Genbu, and the people, panoply and oven are related to Suzaku...,' which shows that Suzaku was associated with 'people, panoply and oven.'
Japanese: また、鎌倉時代後期の詞林采葉抄では「その中山を玄武に当て、貴人金爐を朱雀に当て、・・・」とあり、朱雀に「貴人金爐」が対応付けられていることがわかる。
English: Moreover, "Ryueihikan" mentions that 'Winds of the Edo Castle merit the position of the world's castle, and its land coincides with Shijin-so-o topography'.
Japanese: さらに『柳営秘鑑』によれば、「風此江戸城、天下の城の格に叶ひ、其土地は四神相応に相叶ゑり」と記されている。
English: The author of "Ryueihikan", Yamon KIKUCHI, considered that Edo Castle was built on the land coinciding with Shijin-so-o topography.
Japanese: 『柳営秘鑑』の著者である菊池弥門にとって、江戸城は四神相応の地に建設された城郭である。