nntsuzu/KFTT huggingface dataset:
English: However, pardoning them would mean admitting his decision, in ordering only Takuminokami ASANO to commit seppuku, was unfair and if he did so in his position as shogun it could damage his authority.
Japanese: しかし将軍として彼らを許せば、かつて浅野内匠頭にだけ切腹をさせた自分の裁断は片手落ちであったと認めることになってしまい、将軍権力に傷が入ることが避けられなかった。
English: Under such circumstances, it seems that Tsunayoshi expected Cloistered Imperial Prince Koben to appeal for mercy and wanted to use such appeal as the reason for pardoning them.
Japanese: そのため綱吉は公辨法親王から助命があり、それを理由に赦免できればと期待していたようである。
English: In that event, Tsunayoshi would be able to save the lives of the Roshi under the pretext of the Imperial family's request, without damaging his authority as shogun.
Japanese: そうなれば、あくまで皇族からの要請であるという形にできるので、それに基づいての赦免ならば将軍権力にも傷が入らない。
English: Though he was sympathetic to the Roshi's raid and had composed on February 20 of the same year a waka poem which praised the Roshi, at the time Cloistered Imperial Prince Koben gave non-committal responses to Tsunayoshi's remarks, and the issue was not directly addressed.
Japanese: また公辨法親王自身も浪士の討ち入りを義挙ととらえており、同年正月5日には浪士を褒める和歌も詠んでいたが、この時は軽く相づちを打つだけで受け流し浪士の助命を切り出すことはなかったという。
English: On March 20, Tsunayoshi inevitably informed the domains to which the Roshi were put of his decision and the Roshi committed seppuku on the same day.
Japanese: 綱吉はやむなく2月4日に処断を浪士預かりの諸藩に通達し、浪士は同日中に切腹した。
English: When asked the reason why he didn't appeal for mercy, Cloistered Imperial Prince Koben said 'Since they achieved their aim, it is better for them to bequeath the lesson of their honor by committing seppuku rather than to live on polluted by the dirt of vulgarity.'
Japanese: 後に浪士の助命を願わなかった理由を問われた公辨法親王は「本懐を遂げた浪士を生き永らえさせて世俗の塵に汚すよりも、切腹させることによって尽忠の志を後世に残すべきである」と答えたといわれる。
English: According to "Horibe Kanamaru Oboe-gaki" (a notebook of Kanamaru HORIBE), Yahe HORIBE (which Kanamaru HORIBE commonly called) tried, after the incident, to appeal to the bakufu through Rinnojinomiya (Koben) for the purpose of restoring their reputation.
Japanese: また『堀部金丸覚書』には討入り後、堀部弥兵衛らが輪王寺宮（公辨）を通じて公儀に訴え出て外聞を正そうとした記録が見られる。
English: On these grounds some people assert that Rinno-ji Temple tried to avoid becoming involved in the conflict between the officials of the bakufu.
Japanese: これを根拠に輪王寺が幕閣内の政争に巻き込まれることを避けたのではないかとする意見もある。
English: When he was the chief priest of Kanei-ji Temple, he deplored that bush warblers in Ueno forest started to sing belatedly and their notes were not sweet.
Japanese: 寛永寺住職であった時、上野の森の鶯の鳴き始めが遅く声も美しくないことを悲しんだ。
English: He then instructed Kenzan OGATA to send for 3,500 "early singing bush warblers" with sweet notes from Kyoto and let them free in Negishi no Sato Town.
Japanese: そこで、尾形乾山に命じて京から美声で“はや鳴き”の鶯を3,500羽取り寄せ、根岸の里に放鳥した。
English: Thanks to this, bush warblers' notes in Negishi became sweeter and the area became a famous place called "Hatsune no Sato," a place where bush warblers start to sing first in Edo.
Japanese: このため根岸の鶯は美しい声で鳴くようになり、江戸府内でも最初に鳴き出す“初音の里”として名所になった。
English: As the land owned by Jindai-ji Temple, a branch temple of Kanei-ji Temple, was not suitable for rice farming because it was so infertile, kosakunin (tenant farmers) used to cultivate buckwheat and deliver it to the temple.
Japanese: 寛永寺の末寺である深大寺の寺領は土地が痩せ稲作に向かなかったため、小作人はかわりに蕎麦を栽培し寺に納めていた。
English: When soba (buckwheat noodles) was served on the occasion of his visit to Jindai-ji Temple, Koben was pleased with it very much and thereafter he often took up soba as a topic of conversation in the shogun's residence.
Japanese: 公辨が深大寺を訪れた際にも蕎麦が供応され、公辨はこの蕎麦切りを非常に気に入り殿中でも盛んに話題にした。
English: As a result, Jindai-ji soba became very famous and it became well-known across the nation as 'soba suitable as a present' because a lot of domains and families sent for Jindai-ji soba.
Japanese: このため深大寺蕎麦の名は大いに高まり、諸藩諸家から深大寺に蕎麦を求める使者が立つようになり「献上蕎麦」として全国に知られるようになったといわれる。
English: Around Negishi area, there are several long-established products, such as 'Sasanoyuki no tofu' (soybean curd of Sasanoyuki Tofu restaurant) and 'Chikuryuan no kogome daifuku' (Chikuryuan's soft rice cake including crashed rice stuffed with sweetened bean jam) which had associations with Koben.
Japanese: 根岸近辺には、「笹乃雪の豆富（豆腐）」「竹隆庵のこごめ大福」など公辨にゆかりがあるとされる老舗商品が多くみられる。
English: Kokai (January 29, 1608 – November 22, 1695) was a Buddhist priest of the Tendai Sect in the early part of the Edo period.
Japanese: 公海（こうかい、慶長12年12月12日(旧暦)（1608年1月29日）-元禄8年10月16日(旧暦)（1695年11月22日））は、江戸時代前期の天台宗の僧。
English: In 1620, Kokai became a pupil of Tenkai Sojo (a high-ranking Buddhist priest) who was referred to as Kokui no Saisho (a priest who has influence in politics).
Japanese: 1620年（元和(日本)6年）黒衣の宰相と称された天海僧正の門に入る。
English: Upon the passing of Tenkai in 1643, Kokai, residing at Kanei-ji Temple on Mt. Toei, carried on Tenkai's dharma and by placing under his control Mt. Hiei the Grand Head Temple of the Tendai Sect as well as Mt. Nikko where the Nikko Toshogu Shrine dedicated to Ieyasu TOKUGAWA was located, took the helm of the entire Tendai Sect.
Japanese: 1643年（寛永20年）に天海が没するとその法をついで東叡山寛永寺に住し、天台宗の総本山である比叡山・徳川家康を祀る日光東照宮のある日光山を管理下に置いて天台宗一宗を管領するようになった。
English: In 1647, Kokai was appointed as Sojo and in 1648, the following year, assumed the position of daisojo (a Buddhist priest of the highest order).
Japanese: 1647年（正保4年）に僧正に任じられ、翌1648年（正保5年）には大僧正に就任した。
English: Cloistered Imperial Prince Joe Hosshinno (1164 - April 26, 1203) was a Cloistered Imperial Prince of the end of Heian period to the early Kamakura period.
Japanese: 静恵法親王（じょうえほっしんのう、長寛2年（1164年）－建仁3年3月13日(旧暦)（1203年4月26日））は、平安時代末期から鎌倉時代初期にかけての法親王。
English: He entered the priesthood under Kakuchu of Shoren-in Temple, and in 1181 he became a Isshin-ajari (a special class of the teaching priests, who are noble and permitted to play role of ajari).
Japanese: 青蓮院の覚忠の門に入って得度し、1181年（養和元年）一身阿闍梨となる。
English: In the next year, 1182, he became an adopted child of Imperial Princess Shoshi, and in 1191, he was given the title of Imperial Prince.
Japanese: 翌1182年（寿永元年）頌子内親王の猶子となり、1191年（建久2年）親王宣下を受けた。
English: In the next year, 1192, he became the Betto (superior of a temple) of Jomyo-ji Temple, and in 1196, he acceded the Chori (chief priest) of Onjo-ji Temple.
Japanese: 翌1192年（建久3年）浄妙寺別当となり、1196年（建久7年）には園城寺長吏に就任した。
English: Joa (1540 – August 28, 1619) was a Buddhist priest of the Jishu School and poet between the Sengoku Period (Period of Warring States) and the early part of the Edo period.
Japanese: 乗阿（じょうあ、天文(元号)9年（1540年）－元和(日本)5年7月19日(旧暦)（1619年8月28日））は、戦国時代(日本)から江戸時代前期にかけての時宗の僧・歌人。
English: It is said that, in 1547, Joa studied under Taiko (体光) at Chozen-ji Temple in Suruga Province and eventually succeeded his position as the chief priest of that temple.
Japanese: 1547年（天文16年）駿河国長善寺の体光について学び、長善寺の住持を継いだという。
English: Joa subsequently went to Kyoto where he developed a relationship with the renga (linked-verse) poet Joha SATOMURA and studied various literary classics including Genji Monogatari (the Tale of Genji), Ise Monogatari (the Tale of Ise) and Kokin Wakashu (Collection of Ancient and Modern Japanese Poetry) under the court nobles Kineda SANJONISHI and Sanezumi SANJONISHI.
Japanese: その後上洛して連歌師の里村紹巴と交流し、また公家三条西公条・三条西実澄から源氏物語、伊勢物語、古今和歌集などを学んだ。
English: Later on, Joa returned to the Shichijo Dojo Training Hall in Kyoto and, in 1605, gave lectures to Emperor Goyozei.
Japanese: 後に京の七条道場に戻り1605年（慶長10年）には後陽成天皇に進講している。
English: Junson (November 28, 1585 – June 3, 1622) was a Buddhist priest and the 18th chief priest of Kosho-ji Temple.
Japanese: 准尊（じゅんそん、天正13年10月7日(旧暦)（1585年11月28日）-元和(日本)8年4月24日(旧暦)（1622年6月3日））は、日本の僧興正寺第十八世門主。
English: His wife was the adopted daughter of Terumoto MORI (also the widow of Hideaki KOBAYAKAWA and her biological father was Motohide SHISHIDO, a senior vassal of the Mori clan).
Japanese: 妻は毛利輝元の養女（小早川秀秋の未亡人、実父は毛利氏重臣宍戸元秀）。
English: Junson's daughter Yaya (also known as Jukoin) married Yorifusa TOKUGAWA of the Mito clan, producing Yoritaka MATSUDAIRA (the first lord of the Hitachi Fuchu domain).
Japanese: 娘の弥々（寿光院）は水戸藩徳川頼房に嫁いで、松平頼隆（常陸府中藩初代藩主）を生む。
English: At age 10, Junson entered the Buddhist priesthood under Junnyo, the 12th chief priest of Hongan-ji Temple (and the founder of Nishi Hongan-ji Temple) who was also Junson's uncle and the husband of his older sister.
Japanese: 10歳の時に叔父で姉の夫でもある本願寺第十二世門主・准如（西本願寺の祖）の元で得度する。
English: In 1599, however, Junson became at odds with his older sister who inherited Kosho-ji Temple after the passing of their father, defecting to the Higashi Hongan-ji Temple side to which his uncle Kyonyo belonged.
Japanese: だが1599年、父の死後に興正寺を継承すると姉と不仲となり、伯父の教如がいる東本願寺側に離反する。
English: During this time, Junson was promoted to the position of Hogen (the second highest rank in the hierarchy of Buddhist priests) in 1600, Daisozu (the highest grade that can be held by one who has reached the second highest rank in the hierarchy of Buddhist priests) in 1601, and finally Hoin (the highest rank in the hierarchy of Buddhist priests) in 1602.
Japanese: この間、1600年に法眼、1601年に大僧都、1602年に法印に昇任している。
English: Kifudo painting is a 'hibutsu' (Buddhist image normally withheld from public view) of a standing statue of Fudomyoo (cetaka), the entire body of which is yellow, handed down to Onjo-ji Temple, commonly called Mii-dera Temple, in Otsu City, Shiga Prefecture.
Japanese: 黄不動（きふどう）は、滋賀県大津市の園城寺、通称三井寺に秘仏として伝わる、全身が黄色の不動明王立像の仏画である。
English: Although many facsimiles of fudomyoo handed down to Manshu-in Temple in Kyoto, etc. stand on iwakura (dwelling place of a god, usually in reference to a large rock), this one was painted as standing on the empty sky fully on paper, because it depicted the actual scene of the state of enlightenment of Enchin.
Japanese: 京都・曼殊院等に伝わる多くの模写像は、磐座上に立つが、本像は、円珍が実際に感得した際のさまを表現しているため、虚空上に立つ姿を本紙いっぱいに描いている。
English: Enchin was in the state of enlightenment with this Kifudo many times on Mt. Hiei and on the way to the Tang Dynasty, and he was helped by it when he was in fear of his life.
Japanese: 円珍は、比叡山や渡唐上で、この黄不動に再三感得し、身の危険を救われたとされる。
English: Disposition of debts of Higashi Hongan-ji Temple was an incident in which Higashi Hongan-ji Temple asked government officials for a rescue from their debts during the Meiji period.
Japanese: 東本願寺借財整理（ひがしほんがんじしゃくざいせいり）とは、明治時代の東本願寺が借財を抱えて政府要人に救済を要請した事件である。
English: When Higashi Hongan-ji Temple was trapped in their debt of over 3,000,000 yen, Tadakatsu UTSUMI and Denzaburo FUJITA, who were financial advisors, tried to settle the debts in vain, and finally Koei OTANI, the hoshu (high priest), and Kaien ATSUMI, Naikyoku (intra-ministerial bureau), asked Kaoru INOUE for a rescued through Masamitsu HIROHASHI and Denzaburo FUJITA.
Japanese: 東本願寺が300万円を超す負債に動きが取れなくなり財務の顧問内海忠勝や藤田伝三郎が斡旋の労をとったが、上手く行かず、法主大谷光瑩・内局渥美契縁は広橋賢光・藤田伝三郎を介して井上馨に救済方を依頼してきた。
English: A petition was handed to Inoue signed by not only the authorities concerned with Higashi Hongan-ji Temple but also interested merchants.
Japanese: 東本願寺当局者はもとより利害関係ある商人も連署して井上に嘆願書を提出。
English: Reportedly, 'seeing a magnificent carriage sent by Hongan-ji Temple, Inoue rushed to the temple, saying "how dare those who ask for the deposition of the debts allow themselves such luxuries," heard financial status from concerned people from nine in the morning to six in the evening, and, with dinner served, he suddenly exploded with anger, abusively saying "how can we eat the dinner if we consider that the dinner is made from offering of good men and good women saving every single grain."'
Japanese: 「京都の停車場に本願寺より出迎えられた馬車の立派なのを見て､『人に財政の整理を頼まんとする者が、何の余裕あってかかる贅沢を、敢えてするとや』とて、辻馬車に乗って同寺におしかけ、朝の9時より夕の6時まで当事者より財政の情況を聞き、やがて出された食膳をみるや、癇癪球がたちまち破裂し、『是れ皆善男善女が寄進したる粒粒辛苦の物ならずや、これを思えばかかる膳部が喉に通るか』と罵倒した」と伝えられる。
English: (A scene is likely even today in which someone received by a luxury car gets angry and arrives in a taxi.)
Japanese: (高級車で迎えたが怒ってタクシーで到着する光景は今日でもありそうな事である。)
English: No one but Inoue could determine and execute reduction of interest payments and borrowing beyond the value of the collateral, and he assigned Konoike-ginko Bank as the only bank of account.
Japanese: 取引銀行を鴻池銀行1行に定めて利子の軽減・担保以上の借入を決議して実行した事は井上でなければ出来ない事であった。
English: It is said that their good faith was not demonstrated against his instruction to report execution of the saving in the life of the hoshu.
Japanese: その後、法主の生活で節約を実行しているか報告を提出するように指示しても誠意は見られなかったと伝えられている。
English: In June 1903, Shuntai ISHIKAWA, the former head of the temple office, was expelled and deprived of his priesthood due to the financial disorder issue.
Japanese: なお、明治38年6月財政紊乱問題で石川舜台前宗務総長を除名し僧籍を剥奪した。
English: Shukongo-shin is a Buddhist Goho zenjin (good deities protecting dharma) and is also referred to as Kongoshu and Jikongo.
Japanese: 執金剛神（しゅこんごうしん）は、金剛手、持金剛とも称される、仏教の護法善神である。
English: Although his role is the same as that of Kongo Rikishi, while Kongo Rikishi takes a form of two naked bodies of Misshaku and Naraen, Shukongo-shin is generally formed and placed as a single busho (Japanese military commander).
Japanese: 金剛力士と同じだが、金剛力士は密迹・那羅延の2人の裸形姿であるのに対し、執金剛神は1人の武将姿として造形安置されるのが一般的である。
English: He is called Vajrapani in India, and expressed in the form of a half-naked body.
Japanese: インドではヴァジュラパーニと呼ばれ、造形的には半裸形で表現されている。
English: As surviving articles in Japan, a statue (National Treasure) in Hokkedo (Sangatsudo) of Todai-ji Temple is known.
Japanese: 日本の遺例としては、東大寺・法華堂（三月堂）の塑像（国宝）が知られる。
English: Because it is placed in a zushi (a cupboard-like case with double doors in which an image of (the) Buddha, a sutra, or some other revered object is kept at a temple) on the north side of the Hokkedo and the doors are allowed to open only once a year, it is very well-preserved.
Japanese: 堂内において北側の厨子に安置され、年一回だけしか開扉が許されていないため、極めて保存状態が良い。
English: It is a very precious statue made in the Nara period, with gold foils and colors preserved extremely well on the surface.
Japanese: 奈良朝の造像としては、金箔・彩色が表面に非常によく残存しており、貴重な存在である。
English: A wooden statue in Kongo-in Temple (Maizuru City) in Kyoto was made by Kaikei in the Kamakura period while studying the statue in Hokkedo of Todai-ji Temple.
Japanese: また、京都の金剛院(舞鶴市)の木像は、鎌倉時代に快慶の手によって、東大寺・法華堂像に学んで作られた。
English: Monto mono shirazu' is a phrase which believers of other sects use when they criticize monto (believers) of Jodo Shinshu (the True Pure Land Sect of Buddhism) as 'they don't know about the manners of Buddhism.'
Japanese: 門徒物知らず（もんとものしらず）は、浄土真宗の信者（門徒）に対して他宗の信者が「仏教の作法を知らない」と批判する際に使われる言葉。
English: Originally it was a part of the pun that made fun of various sects saying 'Believers of Jodo Shinshu Sect don't know about the manners of Buddhism, those of Hokke Sect have no backbone, those of Zen Sect have no money and those of Jodo Sect have no mercy."
Japanese: 元来は「門徒もの知らず、法華骨なし、禅宗銭なし、浄土情なし」という各宗派を揶揄する地口の一句。
English: Monto mono shirazu' is a phrase that ridicules the believers of Jodo Shinshu Sect, from the standpoint of other sects, who believe solely in Amida Buddha without paying any respect to other deities and Buddha and as a result, neither pay attention to rituals and practices concerning local deities and Buddha nor follow even the customs concerning funerals of the dead.
Japanese: 「門徒物知らず」とは、阿弥陀仏一仏に帰依をして、他の神仏を顧みないために、土地の神仏に関わる儀礼や風習にも関心を持たず、死者儀礼などに関わる習俗にも従わない真宗門徒の姿を、他宗の立場から「物知らず」と揶揄するものである。
English: Some people, however, appreciate such characteristics of monto which other sects' believers ridicule as 'mono shirazu.'
Japanese: しかし、他宗からは「物知らず」として揶揄される真宗門徒の特徴も、これを評価するむきもある。
English: For instance, Shundai DAZAI, a Confucian scholar in the Edo period, wrote in his book "Seigaku Mondo" (Questions and Answers on Religious Scholarship) as 'Believers of Ikko Sect (Jodo Shinshu Sect) solely believe in Amida Buddha, do not believe in any other Buddha and deities, do not conduct a prayer under any circumstances and do not use magic rituals or charms even when they are sick. All of the above are attributable to Shinran's influence.'
Japanese: たとえば、江戸時代の儒学者、太宰春台は『聖学問答』で「一向宗の門徒は、弥陀一仏を信ずること専らにして他の仏神を信ぜず、いかなることありても祈祷などすることなく、病苦ありても呪術・お守りをもちいず。みなこれ親鸞氏の力なり」と書いている。
English: Another view, which asserts that the original phrase of 'monto monoimi shirazu' (monto don't know ritual abstention) or 'monto monoimi sezu' (monto don't conduct ritual abstention) has been passed down after being distorted to 'monto mono shirazu,' is sometimes cited in the preachings of Jodo Shinshu Sect.
Japanese: 他説として、「門徒物知らず」という言葉は、本来は「門徒物忌み知らず」や「門徒物忌みせず」という言葉であったが、それが誤って伝えられたものであるという説が、真宗の説教などで語られることがある。
English: However, it is not the case that a phrase of 'monto monoimi shirazu' and so on, had existed before the phrase of 'monto mono shirazu' was created and therefore, it is contemplated that they were created in recent years as a phrase to counter 'mono shirazu.'
Japanese: しかし、「門徒物知らず」より前に「門徒物忌み知らず」などの言葉が存在していたことはなく、近年になって「物知らず」に対抗する言葉として生み出されたと考えられる。
English: While not conducting monoimi is one of the characteristics of Jodo Shinshu monto, the phrase 'monto mono shirazu' represents not only not conducting monoimi (confinement to one's house on an unlucky day) but also various unique aspects of Jodo Shinshu monto.
Japanese: 物忌みをしないことは、真宗門徒の特徴の一つではあるが、「門徒物知らず」は、物忌みをしないことだけでなく、様々な真宗門徒独特のあり方を表した言葉である。
English: (regarding monoimi, refer to the article of 'monoimi' included in the section of 'Difference between Jodo Shinshu Sect and other sects' described below)
Japanese: （物忌みに関しては下の「浄土真宗と他宗派との差異」の「物忌み」の項目を参照）
English: It is confirmed that a phrase of 'monto mono shirazu' appeared in "Tatoezukushi" (collection of Common Sayings), a book compiled in 1786, and "Nezumi Komon Haru no Shingata" (The Rat and the Fine Patterned New Spring Fashion), a Kabuki (traditional drama performed by male actors) play firstly performed in 1857.
Japanese: 「門徒物知らず」という言葉が文献に見られる例としては、1786年の『譬喩尽』と1857年初演の歌舞伎「鼠小紋東君新形」が確認されている。
English: As a matter of actual examples, this phrase is not used as a matter of doctrine but in the intercommunication with local society, such as on the occasion of funeral rituals and Buddhist services that are closely connected with local customs.
Japanese: 実際の用例では、教義の問題というよりは、葬送儀礼や仏事作法など習俗に関わる場面で、地域社会との交流のなかで生まれる言葉である。
English: This phrase is used when believers of other sects criticize monto for not following the local customs which, at least from their viewpoint, is common.
Japanese: 他宗の信者から見て、当たり前と思える習俗に従わないことを指摘する時などに用いられる。
English: There exist many monto who comply with the respective doctrine of the sect in question when attending Buddhist services of other sects so that they can avoid needless confrontation, and follow the doctrine of Jodo Shinshu Sect only in the event of their families' Buddhist service.
Japanese: あえて対立するよりは他宗の仏事にはその教義に合わせ、自分の家の仏事には浄土真宗の教義通りに行うと考える門徒も多い。
English: (When attending the funeral and Buddhist memorial service of Jodo Shinshu Sect, believers of other sects often have a feeling that something is wrong.)
Japanese: （他宗の信者が浄土真宗の葬儀・法事に参列すると、違和感を感じる事が多い。)
English: On the occasion of funerals, and so on, relatives of the deceased or elderly people who believe in other sects sometimes instruct monto to follow different manners from those of Jodo Shinshu Sect or conventional practice based on customs or superstitions.
Japanese: 葬儀の場などで、他宗に属する親類や年長の方などが、真宗の方法とは異なった方法、習俗や迷信に基づくしきたりなどを指導する場合がある。
English: In the face of such a situation, some monto disobey such instructions amicably by admitting they are 'monto mono shirazu,' instead of causing confrontation by bringing forward the doctrine.
Japanese: そのような事態に直面した場合、教義を持ち出してあえて対立するよりは、「門徒物知らずですから」と自ら認めることによって、穏便にその場を納めて指導には従わないことがある。
English: As mentioned above, monto sometimes use a phrase of 'monto mono shirazu' for their convenience.
Japanese: そのように門徒自らが「門徒物知らず」という言葉を便利に使う場合もある。
English: Provided, however, please pay attention to the fact that the explanation in this section is to be made based on the manners of Hongan-ji School and Otani School which are dominant among various schools of Jodo Shinshu Sect.
Japanese: 但し、本稿の記載においては真宗各派の中でも多数派である本願寺派・大谷派の作法などを基準として記載されていることに留意されたい。
English: Further, Jodo Shinshu Sect has no intention to criticize other sects' manners and doctrines.
Japanese: また浄土真宗としては、他宗の作法・教義に対して、批判する意思はない。
English: The third chapter, volume two of "Ofumi" (Gobunsho) (Rennyo's instruction to monto) states that monto must abide by the following three things.
Japanese: 『御文（御文章）』の第二帖第三通で、門徒に向け以下の三箇条守る旨を説き誡められ、禁止されている。
English: Judging from the fact that a phrase of admonition to monto frequently appears in "Ofumi" (Gobunsho), it is contemplated that the difference of doctrine was a problem between monto and the believers of other sects even at that time.
Japanese: 『御文（御文章）』には、たびたび門徒へ誡めの言葉があり、その当時から門徒と他宗の信徒との間で教義の差異についての相違が問題になっていたと考えられる。
English: According to Jodo Shinshu Sect's interpretation, Rokuyo (six days of the Buddhist calendar) is, in the first place, a Chinese divination which has nothing to do with Buddhism and its interpretation was altered after it was imported into Japan.
Japanese: 浄土真宗としての解釈は六曜はそもそも中国の習俗で、仏教とは一切関係の無い暦注である上に、日本に入ってから解釈が変わったものであるとする。
English: Further, Jodo Shinshu Sect asserts that the original meaning of tomobiki was 'pulling evenly,' which was used as a term expressing a drawn match, not 'pulling friends' regardless of good or bad.
Japanese: 友引も本来は「ともに引く」という意味合いで勝負事で引き分けになると考えられていたものであり、吉凶問わず「友人を引き連れる」という意味ではないとする。
English: While funerals are not held on the day of tomobiki under other sects' interpretation because of anxiety for pulling friends, there is no problem to hold funerals on the day of tomobiki in Jodo Shinshu Sect.
Japanese: 他宗の解釈では、いわゆる験を担ぎ一般には友引には葬儀を行わないが、浄土真宗の考えでは葬儀を問題なく行いうる。
English: As many funeral halls and crematories are closed on the day of tomobiki, however, even the believers of Jodo Shinshu Sect rarely hold funerals on the day of tomobiki (practically, it is impossible to hold the final service for the dead).
Japanese: ただし多くの斎場・火葬場は友引に休業する事が多いため、浄土真宗でも友引に葬式を行う例は少ない（実務上、告別式を行えない）。
English: Traditional customs, such as a sword for protection, an upside-down folding screen, a shroud with the left side under the right, burying rokumonsen (six mon (obsolete unit of currency) coins for the world of the dead) and salt for purification, are not employed in principle.
Japanese: 守り刀・逆さ屏風・左前の死装束・六文銭の副葬・清め塩などの習俗も、原則として行わない。
English: (There exist some sects which assert that salt for purification is not necessary because it deviates from the principle of Buddhism.)
Japanese: （清め塩に関しては、他宗のなかにも仏教の主旨から外れるので不必要だとする意見がある。)
English: However, some monks do not refuse to use salt for purification, based on the wishes of the bereaved family, if the bereaved family hope to do so.
Japanese: ただし、遺族がその様な習俗を望む場合、心情を踏まえて拒否しない僧侶も存在する。
English: Kitamakura (lay a coffin with the head of deceased toward the north) derives from 'Zumen Hokusei' (the head faced to the northwest) when Shakyamuni died.
Japanese: 北枕に関しては、釈尊が入滅された時の「頭面北西」に倣っての事である。
English: In other sects, it is common to write 'goreizen' (to the spirit of a dead person) on kodenbukuro (a condolence-money envelope) when attending Tsuya (funeral wake), a funeral or Buddhist memorial service to be held before the 49th day after one's death because the deceased has yet to attain Buddhahood and 'gobutsuzen' (to a dead person in the other world) when attending Buddhist memorial service to be held after 49th day memorial service.
Japanese: 他宗においては香典の表書きは、四十九日以前は死者が未だ成仏していないため、通夜・葬儀・告別式、四十九日法要前弔問して仏前に供える場合は「御霊前」、四十九日以降の法要に供える場合は「御佛前」として表書きをするのが通例である。
English: In Jodo Shinshu Sect, however, it is believed that a person who died while having faith in Amida Nyorai (Amitabha Tathagata) (Tarikihongan (salvation through the benevolence of Buddha)) is able to go immediately to the Pure Land (land where Amida Nyorai resided) and reincarnate as a Buddha (Ojo soku Jobutsu (going to heaven and immediately becoming a Buddha)).
Japanese: しかし浄土真宗においては、阿弥陀如来に帰依して（他力本願）亡くなった者は速やかに極楽浄土（阿弥陀如来の仏国土）に往き仏として生まれる（往生即成仏）とされている。
English: In conclusion, the recipient of koden is not the deceased (spirit) but Buddha and therefore, 'gobutsuzen,' not 'goreizen,' is used from the day of one's death.
Japanese: 結果、供物する対象が死者（霊）にではなく、仏に向ける事となり、表書きを「御霊前」とはせずに、臨終の時より「御佛前」とする。
English: However, believers of other religions and sects as well as free thinkers are allowed to write 'goreizen' when they attend Jodo Shinshu Sect funerals, and so on.
Japanese: 但し、他教・他宗信者及び無宗教者が、表書きを「御霊前」として供えても構わない。