nntsuzu/KFTT huggingface dataset:
English: In the ancient days, there were some cases where shucho (the head of a community) worshipped a local god and conducted festivals, and where shucho who was qualified by the Yamato sovereignty (the ancient Japan sovereignty) as ujigami (the head of the ancestor of a family) led the festivals in a national-festival form.
Japanese: 古代においては、共同体の首長が在地の神を祀って祭りを遂行する例が見られ、ヤマト王権によって氏上として認定された首長によって国家的祭祀の色彩を帯びた祭祀形式を採ることもあった。
English: However, in those days, a god worshipped by ujigami was not always the original member of the clan, and the element of belief concerning the land and occupations was stronger than the element concerning the blood relations.
Japanese: もっとも、この時代には必ずしも氏上が祀る神＝氏族の始祖ではなく、土地や職掌にまつわる信仰としての要素が血縁的要素よりも強かった。
English: It is considered that, one person might also belong to a plurality of blood-related groups in the ancient days because connections as a family originated from blood relations not only in the paternal line but also in the maternal line were also existed and, therefore, elements such as local relations were added and a festival zone to which one person belongs was determined.
Japanese: これは、古代においては、父系のみならず母系の血縁を由来とする氏族としての結合もあり、1個人が複数の血縁集団に属する可能性もあったために、地縁などの要素が加味されて所属する祭祀圏が決定されたものと考えられている。
English: At the start of the eighth century when the ritsuryo system (a system of centralized government based on the ritsuryo code) was established, the clan system itself gradually changed.
Japanese: 律令制が確立される8世紀に入ると、氏族制度そのものにも変化が及んでくる。
English: The powerful families in Kinai area were given official ranks in Kyoto and were separated from their original territories.
Japanese: 畿内の豪族は都において官位を授かり、在地と切り離されていくようになる。
English: Grouping by original line based on the paternal line through a hidden ranking system, etc., was advanced, and ujigami as a guardian god of those who were from the same ancestors through their paternal lines and ujisha which worshipped this ujigami was established.
Japanese: また、蔭位制度などを通じた父系による出自集団化が進み、父系を通じて同じ祖先を有する者たちの守護神としての氏神及びそれを祀る氏社が成立するようになる。
English: Typical ujisha include: Kasuga-taisha Shrine at which Fujiwara clan invited their guardian gods, Kajima no Kami and Katori no Kami and worshipped them together with Amako no Mikoto and Hiuri no Kami who were the starting ancestors of the two; Umemiya-jinja Shrine at which Tachibana clan worshipped as a guardian god of the clan a god whom their starting ancestor, TACHIBANA no Michiyo worshipped; and Hirano-taisha Shrine which was worshipped by persons who were maternal relatives and descendants of the Emperor Kanmu.
Japanese: 代表的なものとしては、藤原氏が自己の守護神である鹿島神・香取神を招き、なおかつ始祖にあたる天児屋命・比売神を合わせて祀った春日大社、橘氏が自己の始祖である橘三千代が崇拝していた神を一族の守護神として祀った梅宮大社、桓武天皇の外戚及び末裔の諸氏によって祀られた平野大社などが挙げられる。
English: All of these families were clans that were established or developed under the ritsuryo system and, in these families, formation of groups by paternal line was actively deployed.
Japanese: これらの諸氏はいずれも律令制のもとで成立あるいは発展した氏族であり、父系出自集団の形成が積極的に展開された氏族であった。
English: In small or medium scaled powerful families in the Kinai area and among local powerful families, ujigami was believed to be an extension of the conventional belief, however, in the late Heian period when the shoen-koryo system (a manor and public territory system) was established and the handing down of territories and properties between fathers and children became common, the conventional manner of ujigami worship in each clan collapsed and, when territory management by 'family' as a unit gradually became common, chien-gami god (the locally connected god) of each territory or ubutsuchi-gami god (soil producing god) of one's home town was worshipped as ujigami and, as this confusion advanced, new ujigami were established in various places.
Japanese: 畿内の中小豪族や地方豪族では、旧来の延長上の氏神信仰が行われてきたが、平安時代後期に荘園公領制が成立して、父子間の所領・財産継承が行われるようになると、各氏族の氏神崇拝の従来のあり方が崩れていき、次第に「家」単位での所領経営が行われるようになるとそれぞれの所領の地縁神もしくは出身地の産土神を氏神とするようになり、その混同が進行するとともに各地に新たな氏社が成立するようになった。
English: In addition, no single ujigami was worshiped in each community but some ujigami of families in an area were made common and, as a result, 'chinju' (village shrine) was established in each area as the guardian god and ujisha in the whole local community.
Japanese: 更に単独の氏族のみではなく、その地域にある各家の氏神が共通化されて、地域社会全体の守護神・氏社として「鎮守」が成立するようになった。
English: This developed into a relation between ujigami and ujiko (supporters of ujigami) that can be seen today.
Japanese: これが今日までみられる地域の氏神と氏子の関係へと発展することとなった。
English: Amenokaguyama no mikoto was the Japanese god (Shinto religion).
Japanese: 天香山命（あめのかぐやまのみこと/あまの-）は、日本の神(神道)である。
English: It was sometimes written as '天香語山命' or '天賀吾山命,' so it could also read 'Ame(ma)nokagoyama no mikoto.'
Japanese: 「天香語山命」、「天賀吾山命」等とも書かれるため、「あめ（ま）のかごやまのみこと」とも読む。
English: According to "Kujihongi" (Japanese History), he was the god (great grandchild god of Amaterasu Omikami (the Sun Goddess)) born between Nigihayahi (Ame no Hoakari), the grandchild god of Amaterasu Omikami, and Amenomichihime no mikoto.
Japanese: 『旧事本紀』によれば、天照大神の孫神であるニギハヤヒ（天火明命）と、天道日女命（あめのみちひめ-）との間に生まれた神（天照太神の曾孫神）である。
English: He was soshin (ancestor honored as god) of Owari clan and was the half brother god of Umashimaji no mikoto who was soshin of Mononobe clan.
Japanese: 尾張氏等の祖神とされ、物部氏等の祖神である宇摩志摩治命（うましまぢ-）とは母神を異にする兄弟神となっている。
English: He appeared in the "Shinsen Shojiroku" (Newly Compiled Register of Clan Names and Titles of Nobility) and cited Owari clan (stated under the category of Sakyo Shinbetsu (clans branched out of a family of god in the Eastern Capital Offices)), Ifukube clan (stated under the category of Sakyo Shinbetsu ge), Mutobe clan (stated under the category of Yamashiro Shinbetsu) and Tsumori clan (stated under the category of Settsu Shinbetsu).
Japanese: 『新撰姓氏録』にも見え、後裔氏族として尾張氏（左京神別等）を始め、伊福部氏（左京神別下）・六人部氏（山城神別）・津守氏（摂津神別）等を挙げている。
English: In 'Tenjin hongi' (the original record of the heavenly deity) of "Kujihongi," he was counted as one of thirty two gods who obeyed tensonkorin (the descent to earth of the grandson of the sun goddess) by Nigihayahi no mikoto.
Japanese: 『旧事本紀』の「天神本紀」には、饒速日尊の天孫降臨に従った32柱の1柱に数えられたとある。
English: In 'Tenson hongi,' it said that he lived in Kumano village, Kii Province (Shingu City, Wakayama Prefecture is its presumed location), another name was '手栗彦命' (Takurihiko no mikoto) or '高倉下命' (Takurihiko no mikoto), and the following was the same contents of tradition in 'Takakuraji' of 'kiki' (the Kojiki and Nihonshoki) (see Takakuraji for details).
Japanese: 「天孫本紀」では、紀伊国の熊野邑（和歌山県新宮市が比定地になっている）に住み、別名を「手栗彦命（たくりひこ-）」、または「高倉下命」というとあり、以下「記紀」に載せる「高倉下」の伝承と同じ内容を記す（詳しくは高倉下を参照）。
English: Also, in the biography of Iyahiko-jinja Shrine in Niigata Prefecture, it described that he was engaged in subjugation and reclamation of Koshi Province by receiving the Imperial order after Emperor Jinmu subjugated Yamato Province (see Iyahiko-jinja Shrine for details).
Japanese: また、新潟県の彌彦神社の社伝に、神武天皇の大和国平定後、勅命を受け越国を平定、開拓に従事したと伝える（詳しくは彌彦神社を参照）。
English: He was considered to be a soshin (ancestor honored as god) of Kanomibe who weaved aratae (hemp fabric) to dedicate to Ise-jingu Shrine at Kanomi Hatadono-jinja Shrine, and it derived from Nagashiraha no kami to call white clothes shiraha.
Japanese: 神麻続機殿神社で伊勢神宮に奉納する荒妙（あらたえ）を織った神麻続部（かんおみべ、神麻績部とも）の祖神とされ、白い衣類を白羽と呼んだのは長白羽神に由来するとされる。
English: Another name was Amenoshiraha no kami, and one theory said Nagashiraha no kami derived from Tenpaku Shinko (folk religion in the east half of Japan).
Japanese: 別名を天白羽神（あめのしらはのかみ）といい、天白信仰を長白羽神由来とする説がある。
English: He was enshrined as the enshrined deity of Amenoshiraha-jinja Shrine stated in Engishiki jinmyocho (a register of shrines in Japan) of Kuji County, Hitachi Province (present Hitachi-ota City, Ibaraki Prefecture).
Japanese: 常陸国久慈郡（現茨城県常陸太田市）の延喜式神名帳・天之志良波神社の祭神として祀られている。
English: Tahirikishimarumi no kami was a god (Shinto religion) who appeared in Japanese Mythology.
Japanese: 多比理岐志麻流美神（たひりきしまるみのかみ）は、日本神話に登場する神(神道)である。
English: He was appeared as the fifth grandchild god in the genealogy of Okuninushi no kami in "Kojiki" (The Records of Ancient Matters), but nothing but the god's name was stated, so the name was also unknown.
Japanese: 『古事記』の大国主神の系譜に5世の孫神として登場するが、神名のみで事跡も語られていないため、その名義も不明である。
English: In fact, it was stated that he was a child god born between the forth grandchild god of Okuninushi no kami, Mikanushihiko no kami and Hinarashibime who was the daughter of Takaokami no Kami by marriage.
Japanese: ちなみに、大国主神の4世の孫神、甕主日子神（みかぬしひこのかみ）が淤加美神の娘比那良志毘売（ひならしびめ）を娶って生んだ子神と記述されている。
English: Although it is sometimes considered that it is a deity and called Fukujin or Fuku no Kami in Shinto, and it is one of the Tenbu (group of Protectors of Buddhist Laws) and called Fukuden in Buddhism, there is no strict distinction.
Japanese: 神道では神で福神・福の神、仏教では天部で福天だと説明されることもあるが、常に区別があるわけではない。
English: "Binbo Gami (deity of poverty) and Fuku no Kami (or Fuku no Kami and Binbo Gami)" in old tales have different stories, but Fuku no Kami and Binbo Gami appear as deities in a pair.
Japanese: 昔話の『貧乏神と福の神（あるいは、福の神と貧乏神）』は、ストーリーはさまざまだが、福の神と貧乏神が2柱1組の神として現れる。
English: It is also said that Fuku no Kami is the older sister and called Kisshoten, and Binbo Gami is the younger sister and called Kokuanten (these two Tenbu deities are also sisters in Buddhism).
Japanese: 福の神は姉で吉祥天、貧乏神は妹で黒闇天だともされる（この2天は仏教でも姉と妹である）。
English: There is a variation that Binbo Gami transforms into Fuku no Kami when treated cordially, and "Nihon Eitaigura" (The Eternal Storehouse of Japan) by Saikaku IHARA has a story based on this.
Japanese: 貧乏神を篤くもてなすと福の神に変ずるというバリエーションもあり、井原西鶴の『日本永代蔵』にはそれを題材にした話がある。
English: In "Fukunokami" of Kyogen (farce played during a Noh play cycle), Fukuden appears at a shrine, and holds a drinking party with Ninen-mairi (a two year visit to a shrine, Dec. 31st to January 1st) worshippers.
Japanese: 狂言の『福の神』では、福天が神社に現れて二年参りの参拝者と酒宴を催す。
English: Miyaza is the empowered group in a village or its qualified members engaged in rituals of a shrine, a guardian god or a local deity of a village.
Japanese: 宮座（みやざ）とは、地域の鎮守もしくは氏神である神社の祭祀に携わる村落内の特権的な組織及びそれを構成する資格者の集団。
English: As it had no full-time Shinto priest, members of Miyaza took the role of Shinto priest on a yearly rotation, which was called the Toya system (a person- or family-on-duty system).
Japanese: 専任の神職を持たず、宮座の構成員が年番で神主役を務める当家（とうや）制を取る。
English: The word 'Miyaza' came into being after the early-modern times, especially in the areas around Western Japan (in Eastern Japan, a designated 'Sohonke' [main branch of a school or religion] mainly took in charge); however, the origin of the group was traced back to the end of the ancient times.
Japanese: 「宮座」という語が出現するのは近世以後なおかつ西日本を中心とした地域である（東日本では特定の「総本家」が主宰する事例が多い）が、その組織の由来は古代末期にまで遡る。
English: So, regardless of the presence or absence of the word 'Miyaza,' the group consisting of village inhabitants without the status of Shinto priest, which conducted rituals, was called 'Miyaza' in the field of academic research such as history, folklore, and religious studies.
Japanese: このため、「宮座」の語の有無を問わず、神職を持たずに村の住人のみを構成員として祭祀を行う組織を歴史学・民俗学・宗教学などの学術研究の分野においては「宮座」と呼称している。
English: Kabuza was the privileged festival group, in which only designated family members with qualifications for membership over generations such as Nanushi (village headman), Kusawake (a pioneer), Kanjoshu (a person who prays for the coming of a deity), Shake (family of Shinto priests serving a shrine on a hereditary basis), Shanin (Shinto priesthood of a lower rank) and their related families could participate.
Japanese: 株座は名主・草分け・勧請主・社家・社人やその一族など特定の家々が世代を超えて資格を保持しておりその家系の者だけが参加できる特権的祭祀組織である。
English: On the other hand, Muraza was a festival group in which any village inhabitant who had reached a certain age or finished Genpuku (a coming-of-age ceremony) could participate; even though the group had a quota of fixed members, they were allowed to enter the group in order of age or ceremonial conferment when a vacancy becomes available.
Japanese: これに対して村座は基本的には一定の年齢もしくは元服などの特定の儀式を済ませた村人であれば誰でも資格を獲得し、定員がある場合でも空席が出来た場合には年齢順・儀式授与順に繰り上がって座入（加入）が許される祭祀組織である。
English: According to one popular theory, Kabuza was established first, and then liberated to become Muraza; the opposite view is that Muraza was terminated by stratification and became Kabuza.
Japanese: 通説では株座が先に成立してそれが開放されて村座となったとされているが、反対に村座が階層分化によって閉鎖されて株座になったとする見方もある。
English: Basically, Miyaza adopted the Roji system; members were divided into Wakashu (younger members), Churo (people around the age 50), and Otona or Toshiyori (leader of a village) in order of age and experience; in Otona, there were ranks from Ichiro (ichi osho), the general manager, to Niro (ni osho) and Sanro (san osho).
Japanese: 宮座は基本的には臈次制が採用され、年齢や経験などによって若衆・中老・乙名（大人・年寄）などの区分が見られ、更に乙名の中でも総責任者である一臈（一和尚）以下二臈（二和尚）・三臈（三和尚）などの序列があった。
English: There were two ways to assume the post of Shinto priest who performed rituals; Ichiro took the position; members of Otona did on a yearly rotation (Ichinen Kannushi, Nenban Kannushi).
Japanese: 祭事の執行にあたる神主には一臈が就任する場合と乙名の中で年番で交代する場合（一年神主・年番神主）がある。
English: Toya or Tonin (heads) who had the responsibility for the preparation of rituals was decided in order of age, family status, or admittance to Miyaza and by drawing lots (Sometimes, Shinto priest served concurrently as Toya).
Japanese: 祭祀の準備の責任者となる頭屋（当屋・頭人）を年齢や家順・座入順・籤引などで決定する（神主が兼務する例もある）。
English: The role of Toya was generally performed by one family; however, related families or neighbors occasionally helped it; the former was called Honto, and the latter were called Wakito, or Sukekashira.
Japanese: 頭屋は通常一軒が務めるが、同族や近所の家が助ける場合もありその場合には前者を本頭、後者を脇頭・助頭と言った。
English: The special rice fields called Kuden or Zaden were established and used for operating Miyaza, and for Shinsen (food and alcohol offering to the gods) in the rituals; Toya gave a special treatment to those rice fields by cultivating them without using dung for fertilizer to achieve purity.
Japanese: 宮座の運営及び祭祀の神饌などにあてるために宮田・座田と呼ばれる特殊な田地が設定され、頭屋が清浄を重んじて下肥を用いずに耕作するなどの特殊な配慮が行われていた。
English: The prominent researchers are Kazuo HIGO, Takeshi TOYODA, Toshiaki HARADA, Narimitsu MATSUDAIRA, Tatsuo HAGIWARA, Seiichi ANDO, and Toshiki SONOBE.
Japanese: 代表的な研究家としては肥後和男・豊田武・原田敏明・松平斉光・高橋統一・萩原龍夫・安藤精一・薗部寿樹などが挙げられる。
English: It is very difficult to clarify the origin of Miyaza; one theory holds that Miyaza was related to the establishment of Za, a type of monopolistic trade association of medieval Japan.
Japanese: 宮座の起源を明らかにすることは困難で一説には商業における座の成立と結びつける考え方もある。
English: The most convincing theory is that Miyaza originated in the Banyaku or Toyaku system in the late Heian period (the 11th century) in which a lord of the manor or a officer governing manors allotted the roles of ritual services to powerful local figures.
Japanese: 有力説としては平安時代後期（11世紀）に荘園領主や荘官が在地の有力者に神事の役割を負担させた番役制・頭役制に由来すると言われている。
English: In such a group, vertical relationships were developed according to the roles of ritual services or positions within the group; people inside the village were even excluded, much less people outside the village because the positions within the group were limited.
Japanese: こうした組織では神事での役割や座席の地位に従って上下関係が生み出され、座席の席が限定される事から地域外の者は勿論のこと、地域内の者に対しても排他的な組織を形成するに至った。
English: After Soson (a community consisting of peasants' self-governing association) was established, the regional characteristics of the group were enhanced; Miyaza was extensively present in the 15th century, and sometimes, the system of Miyaza was directly reflected in the operation of Soson.
Japanese: その後、惣村の形成により地縁的な性格が強化されていき、15世紀には広範な地域で見られるようになり、宮座の秩序がそのまま惣村の運営にも反映される場合もあった。
English: In the Edo period, Murakiri (defining boundaries of a village) was conducted under the shogunate system, and the Honbyakusho (a freeholding farmer) system was established; Miyaza (zakata) and the village administration (murakata) were operated separately.
Japanese: 江戸時代に入ると、幕藩制の元で村切が行われて本百姓体制が確立され、宮座（座方）と村政（村方）は切り離されるようになった。
English: However, with its rebound, when the Honbyakusho system was abolished in the late Edo period, a series of disputes broke out: Zanami disputes concerning the positions within Miyaza and Kanyu disputes concerning membership for villagers who were excluded from Miyaza.
Japanese: だが、本百姓制度が解体される江戸時代後期になるとその反動として宮座の序列を巡る座次（ざなみ）相論や座から排除された村人による加入相論などが多発した。
English: In the following Meiji Government, the separation of Buddhism and Shintoism, land-tax reform, and the introduction of state-Shintoism transformed the structure of Miyaza; the postwar democratization and agrarian reform gave an additional blow.
Japanese: 続く明治政府の神仏分離・地租改正・国家神道導入は宮座組織に変容を与え、更に戦後の民主化や農地改革が追い討ちをかけた。
English: The most severe blows were the urbanization during the high economic growth period as well as the progress of the depopulation and aging in rural areas.
Japanese: もっとも、一番の打撃となったのは高度経済成長期における都市化の進行と地方における過疎化・高齢化の進行であった。
English: Under these circumstances, there are a few people who preserve Miyaza, an exclusive and closed group including Kabuza; however, some are changed to Muraza or broken up, and the increasing number of others are transformed into new organizations such as 'a preservation society' of local performing arts or traditional folk entertainments.
Japanese: こうした中でも閉鎖的な株座的な宮座を守るものも少数ながら存在するが、村座へ移行されるものや更に宮座の解体、郷土芸能・民俗芸能の「保存会」などの新たな形態の組織に転換される事例も増加している。
English: Mitsutorii is a combination of three myojin-gate torii (a pillared gate-like entrance to a Shinto shrine), and it is sometimes called yotsuashi torii (four-legged torii) because it has four pillars.
Japanese: 三ツ鳥居（みつとりい）は、明神型鳥居3つを1つに組み合わせたもので、柱が4本になる為、四脚鳥居と呼ばれる事もある。
English: Although the Mitsutorii in Omiwa-jinja Shrine cannot be actually seen because it is in the prohibited area, the official website of Omiwa-jinja Shrine has the picture of the model of Mitsutorii in 'Precincts Guide - Mitsutorii.'
Japanese: 大神神社の三ツ鳥居は禁則地の為、実際に見る事はできないが、大神神社の公式ホームページの「境内の案内－三ツ鳥居」には三ツ鳥居の模型の写真が掲載されている。
English: The official website of Omiwa-jinja Shrine doesn't mention the period when the Mitsutorii was formed or its derivation.
Japanese: この大神神社の公式ホームページを見ても、三ツ鳥居の形式ができた年代や由来については不明と書かれている。
English: Shinto (or Kannagara no michi) is an ethnical religious framework in Japan and a polytheistic religion that is unique to Japan.
Japanese: 神道（しんとう、かんながらのみち）とは日本の民俗的な信仰体系であり、日本固有の多神教の宗教である。
English: Shinto is a religion originating in particular cultural traditions that have been believed since ancient Japan.
Japanese: 神道は太古の日本から信仰されてきた固有の文化に起源を持つ宗教である。
English: Shinto is based on traditional ethnic and natural beliefs that naturally generated and grew among ethnic groups living in Japan and has been gradually growing in conjunction with central and local systems of politics carried out by groups of local ruling families.
Japanese: 日本列島に住む民族の間に自然発生的に生まれ育った伝統的な民俗信仰・自然信仰を基盤とし、豪族層による中央や地方の政治体制と関連しながら徐々に成立した。
English: Shinto has neither a specific creed nor specific scriptures, and Japanese classics such as "Kojiki" (the Records of Ancient Matters), "Nihonshoki" (Chronicles of Japan), "Kogo-shui" (History of the Inbe clan) and "imperial edict," which are called 'Shinten,' are norms.
Japanese: なお、神道には明確な教義や教典がなく、『古事記』、『日本書紀』、『古語拾遺』、『宣命』といった「神典」と称される古典を規範とする。
English: According to Shinto's idea, the Kami (Shinto) exists in Shinrabansho (all things in nature, the whole creation) and religious services are considered important, with Amatsu kami (god of heaven), Kunitsukami (gods of the land), and Sorei (ancestral spirit, collective of ancestral spirits that have lost their individualities, ancestors deified as kami, spirit of a kami) enshrined.
Japanese: 森羅万象に神(神道)が宿ると考え、天津神・国津神や祖霊をまつり、祭祀を重視する。
English: As compared with other religions, shinto religion is more inclined to secularism and belief in the innate goodness of man and seems to have a characteristic that a strong sense of solidarity has been built up between an enshrined subject (Kami (God)) and worshipers (believers).
Japanese: 他宗教と比べて現世主義的であり、性善説的であり、まつられるもの（神）とまつるもの（信奉者）との間の連体意識が強い、などといった特徴がみられる。
English: There is a big difference between Shinto and Buddhism, and while people have believed in Shinto for the purpose of having Kami (God) protect communities (tribes and villages) connected by territorial and blood ties, like Kami (God)s do in mythologies, people have believed in Buddhism for the purpose of securing individuals' Anjin-ryomyo (spiritual peace and enlightenment) and have their souls relieved and keep the state's peace and security.
Japanese: 神道と仏教の違いについては、神道は神話に登場する神々のように地縁・血縁などで結ばれた共同体（部族や村など）を守ることを目的に信仰されてきたのに対し、仏教はおもに個人の安心立命や魂の救済、国家鎮護を求める目的で信仰されてきたという点で大きく相違する。
English: Shinto is supported by approximately 16 million people in Japan (Agency for Cultural Affairs' "Shukyo Nenkan") and there are approximately 85,000 recorded shrines.
Japanese: 神道は日本国内で約1億600万人に支持されており（文化庁『宗教年鑑』）、約85000の神社が登録されている。
English: This is a type of belief putting an emphasis on the implementation of religious services and ceremonies, mainly by shrines and other organs consisting of Ujiko (shrine parishioners) and revering persons.
Japanese: 神社を中心とし、氏子・崇敬者などによる組織によっておこなわれる祭祀儀礼をその中心とする信仰形態である。
English: It is also called 'Minkan Shinto and Minzoku Shinto' (Folk Shinto and the Folk or Popular Shinto,) Primitive Shinto, Jomon Shinto (縄文神道) and Kodo (ancient moral teachings) (Primitive Confucianism of Chinese Civilization is the same in meaning, but it is excluded here), and means things that have been continued by common people in Japan from the olden times and events of faith related to Buddhism or Sutra syncretized with Koshinto, such as Shugen or Koshinto incorporating the thoughts of Taoism.
Japanese: 「民間神道・民俗神道」や原始神道・縄文神道・古道（中華文明の原始儒教も同意であるがここでは除く）とも呼ばれ、日本で古くから民間でおこなわれてきたものや、修験などの古神道と習合した密教や仏教、あるいは道教の思想を取り入れた古神道などの信仰行事をいう。
English: After the Meiji period, only Koshinto was separated and established as a new religion, so it can be classified as Fukko shinto (returning to the ancient Shinto.)
Japanese: また、明治時代以降に古神道だけを取り出し、新たな宗派として設立されたものとしての復古神道に分類できる。
English: Particularly, 'State Shinto' was a name of a denomination of Shinto religion which was supported by the state in Japan from the Restoration of Imperial Rule of 1868 (Japan) to the end of World War II.
Japanese: なお、「国家神道」は、特に、1868年の王政復古(日本)から第二次世界大戦終結までの日本における、国家の支援のもとにおこなわれた神道を指す名称である。
English: As for Sect Shinto, 'the way with the Kami (God) which was separated from "all sects of Shinto" is particularly called State Shinto, and persons of law and government practitioners have usually called it shrine for a long time,' and before World War II, simply speaking 'shrine' meant State Shinto which was managed by the state.
Japanese: 教派神道の「『神道各派』から区別された神ながらの道はとくに国家神道とも呼ばれるが、法律家や行政実務家は以前からそれを神社と呼ぶのが例」であり、第二次世界大戦前は単に「神社」といえば、国家に管理された国家神道のものをさした。
English: As a result of separation of government and religion, the meaning of the word 'shrine' has changed and there is really very little chance to simply call State Shinto 'shrine.'
Japanese: 現在では政教分離が進んで「神社」の語義が変化しており、国家神道を単に「神社」と称することはなくなった。
English: New thought/idea line: Oomoto, Seicho-No-Ie, Byakko Shinko Kai (White Light Association,) Sekai Mahikari Bunmei Kyodan (World Divine Light Organization,) Sukyo Mahikari, Suhikari Koha Sekai Shindan, Shindo Tenkokyo, etc.
Japanese: 新思想系-大本・生長の家・白光真宏会・世界真光文明教団・崇教真光・ス光光波世界神団・神道天行居など
English: The term 'Shinto' appears in "I Ching" (the Book of Changes) and "Jin shu" (History of the Jin Dynasty) in China and the term means 'Ayashiki michi ' (神しき道.)
Japanese: 「神道」という言葉は中国の『易経』や『晋書』の中にみえるが、これらは「神（あや）しき道」という意味である。
English: The first appearance of 'Shinto' in Japan was '天皇信佛法尊神道' (Emperor believes in Buddhism and respects Shinto) in the descriptions of Emperor Yomei in "Nihonshoki" (Chronicles of Japan.)
Japanese: 日本における「神道」という言葉の初見は『日本書紀』の用明天皇の条にある「天皇信佛法尊神道」（天皇、仏法を信じ、神道を尊びたまふ）である。
English: Accordingly, Shinto represented a Japanese peculiar belief which was opposed to Buddhism as a foreign religion.
Japanese: このように、外来の宗教である仏教と対になる日本固有の信仰を指したものだった。
English: It was thought in China that belief progressed in four phases, Kido, Shinto, '真道' and '聖道' and that Buddhism reached '聖道' as the most advanced phase.
Japanese: 中国では、信仰は「鬼道」、「神道」、「真道」、「聖道」の4段階に進化すると考えられ、仏教は一番進んだ「聖道」にたっしていると信じられていた。
English: Given the above, the term Shinto (Ayashiki michi) in "I Ching" and "Jin shu" is a derogatory term describing that Shinto was more advanced than Kido, but was of very low level.
Japanese: すなわち、『易経』や『晋書』の中にみえる「神道」（「神（あや）しき道」）という語は、鬼道よりは進んでいるが、まだまだ劣っているという蔑称である。