nntsuzu/KFTT huggingface dataset:
English: Monzeki (a chief priest who is a member of the Imperial Family) of Daigo-ji Temple Sanpo-in was supposed to succeed the traditional bloodline, and the core of succession is 'Ein Horyu,' namely 'Saisho Ein Sanmaya Ho.'
Japanese: 醍醐寺三宝院門跡が伝統血脈を継承し、その中核をなすものが「恵印法流」、つまり「最勝恵印三昧耶法」である。
English: Of the Chinese characters comprising 'Saisho Ein Sanmaya Ho' (最勝恵印三昧耶法), 'Saisho' (最勝) is another name of Dainichi Nyorai, 'E' (恵) means wisdom, one of the sangaku (three kinds of practices: precept, rule and wisdom), 'in' (印) means a kind of symbol made by the combination of fingers that represents absolute decision, and 'Sanmaya' (三昧耶) means equality, respectively.
Japanese: 「最勝恵印三昧耶法」の「最勝」とは大日如来の異名であり、「恵」とは三学（戒・定・慧）の智慧（恵）を意味し、「印」は手に結ぶ印契（いんげい）で決定（けつじょう）不変を表し、「三昧耶」は平等を意味する。
English: Early in the Meiji period, even the existence of Daigo-ji Temple was threatened due to the Ordinance for Distinguishing Shinto and Buddhism coupled with the Ordinance for the Secularization of Monzeki, Haibutsu-kishaku Movement (a movement to abolish Buddhism) and the Ordinance for Banning Shugendo.
Japanese: 明治初年の神仏分離令以後相次いだ「門跡還俗令、廃仏毀釈、修験道禁止令等」により、醍醐寺の存続すらも危ぶまれるに至った。
English: Despite such circumstances, the Einko school and Ein lecture class were held by the temple's monks and practitioners of shugendo.
Japanese: そうした中で、恵印黌（えいんこう黌学校）、恵印講習会などが一山の僧侶・行者の結束によって開催された。
English: Thanks to the above efforts, 'Ein Kanjo,' which is traced back to the founder Shobo (Daigo-ji Konpon-Sojo, Rigen Daishi) and had been suspended for a long time, was revived in the autumn of 1910.
Japanese: これにより、長く絶えていた、開山聖宝（醍醐寺根本僧正・理源大師）開壇以来の伝燈「恵印灌頂」が復活（明治43年（1910年）秋）された。
English: Since then, however, only a few monks have successfully completed it.
Japanese: しかしながら、それ以降もこの法を法畢したのは僅かに数える者のみといわれる。
English: Currently, Ein horyu (ritual of the Ein school) is conducted at Daigo-ji Temple in the manner of ascetic practices such as Shichidanho (the very highest levels of training for Buddhists), Kanjoho (training in the way of the Esoteric Buddhist ritual of pouring water over the top of a monk's head), Saitogomaho (training in the way of the Buddhist ritual of cedar-stick burning) and Issonbo (single deity practice).
Japanese: 現在、醍醐寺における恵印法流は、加行法である、七壇法、潅頂法、柴灯護摩法、一尊法の修法が行われている。
English: Further, 'Ein Hoyo' (Buddhist service) is conducted as the core event that summarizes these practices and prayers.
Japanese: また、これらの修行・祈りの中心、集大成として「恵印法要」が行われる。
English: Shika (or Shiko) Kakugen (or Shika no Kakugen) (Four Criticisms) refers to the criticisms expressed by Nichiren, the founder of Nichiren Buddhism, against other Buddhist sects that existed in his time.
Japanese: 四箇格言（しか、しこ・かくげん、しかのかくげん）とは、日蓮宗の宗祖日蓮が他の仏教宗派を批判したものである。
English: His four criticisms (directed at Shingon Buddhism as a threat to the nation, Zen Buddhism as the work of the devil, Nenbutsu Buddhism as infernal doctrine and Ritsu Buddhism as an act of treason) are known, respectively, as "Shingon Bokoku," "Zen Tenma," "Nenbutsu Muken" and "Ritsu Kokuzoku."
Japanese: いわゆる真言亡国、禅天魔、念仏無間、律国賊（しんごんぼうこく、ぜんてんま、ねんぶつむけん、りつこくぞく）の四つをいう。
English: Nichiren, who believed in the Lotus Sutra as the single most important sutra of Buddhism, criticized Buddhist sects that were not founded on the faith in the Lotus Sutra as denigrating the true teachings of Buddhism.
Japanese: 日蓮は、法華経を一乗とする立場から、法華経に依らない仏教宗派を謗法（誹謗正法の略）だとして批判した。
English: His criticisms are based on the argument that the teachings of Buddha prior to the Lotus Sutra do not show the true way to attain nirvana because they were given as provisional teachings.
Japanese: これは法華経以前の釈迦が説いた教えは、すべて方便で説かれたものであるから成仏する道ではない、という爾前無得道論（にぜんむとくどうろん）に基づく主張である。
English: Shingon Buddhism maintains that all Buddhist sutras, including the Lotus Sutra, are teachings of Buddha as a mortal being except for the Great Sun Buddha Sutra (Dainichi kyo), which was preached by Mahavairocana Buddha (Great Sun Buddha, or Dainichi Nyorai in Japanese), the Buddha enlightened by eternal truth, and that the Buddha as a mortal being, who belongs to the realm of unenlightened existence, is inferior even to the servant of Mahavairocana Buddha.
Japanese: 真言宗では、法華経などの経典は応身の釈迦が説法したもので、大日経は法身の大日如来が説法したものであるとし「大日如来に比べれば釈迦は無明の辺域であり、草履取りにも及ばない」といっている。
English: Shingon Buddhism further insists that although the Lotus Sutra knows theories about the 3,000 realms of existence, it doesn't know rituals, including symbols and words of truth ("shingon" in Japanese), and that the Great Sun Buddha Sutra, which teaches rituals along with theories, is therefore superior to the Lotus Sutra.
Japanese: 法華経にも一念三千の「理」はあるが、印と真言という「事」が無いから、大日経の方が優れている（理同事勝、りどうじしょう）などと主張している。
English: According to Nichiren, Shingon Buddhism stole the teaching about the 3,000 realms of existence from the Tendai school of Buddhism and adopted it as its own religious doctrine.
Japanese: そして真言宗は天台宗の一念三千をひそかに盗み取り、自宗の極理としている。
English: Nichiren also asserted that Shingon Buddhism worshiped the Great Sun Buddha, a fictional Buddha of doubtful origin unrelated to the Buddhist teaching, thereby denigrating Buddha and the Lotus Sutra, which provided the true source of enlightenment.
Japanese: したがって本来の主人である釈迦や法華経を卑下し、生国不明の架空の仏で無縁の主である大日如来を立てる。
English: From this, Nichiren concluded that Shingon Buddhism was a threat to the existence of the nation, families and individuals, since it prevented the growth of healthy young boys.
Japanese: こうした理由から、真言は亡国、亡家、亡人の法で男子が成長しない、という。
English: According to a Zen Buddhist legend, Buddha twirled a flower in one of his sermons but no one understood the meaning of his gesture except for Mahakasyapa (one of the disciples of Buddha), who grasped the meaning of Buddha's wordless sermon and broke into a smile.
Japanese: 禅宗は、釈迦が華を拈（ひね）り、大衆の中で大迦葉だけがその意味を悟って破顔微笑（はがんびしょう）した。
English: Mahakasyapa's smile symbolizes the preaching of Zen Buddhism that the truth is beyond all verbal explanation, and Zen Buddhism maintains that through this wordless sermon Buddha entrusted the eternal truth of Buddhism to Mahakasyapa.
Japanese: これを拈華微笑（ねんげみしょう）、以心伝心（いしんでんしん）といい、それを以って仏法の未来への附属を大迦葉に与えたといっている。
English: In the Daibontenno Monbutsu Ketsugikyo (Sutra on King Mahabrahma's Questions to the Buddha and Clarification of Doubts), it is written that there are Buddhist teachings known as Shobogenzo (literally, True Dharma-eye Treasury), Nehanmyoshin (Fine Mind of Nirvana) and Jissomuso (Undisclosed Subtle Dharma Gate), which were transmitted to Mahakasyapa outside the teachings without the use of written words.
Japanese: 大梵天王問仏決疑経の中に「正法眼蔵・涅槃妙心・実相無相の法門があり、文字を立てず教外に別伝して迦葉に付属する」とある。
English: However, Zen Buddhism denies the significance of sutras, insisting on the importance of nonverbal truths transmitted outside the teachings.
Japanese: しかし不立文字・教外別伝（ふりゅうもんじ・きょうげべつでん）などと説き、経文を否定している。
English: In the Nirvana Sutra, it is written that anyone who disobeys the teachings of Buddha is a devil's advocate.
Japanese: 涅槃経では「仏の所説に順ぜざる（したがわない）者あれば、まさに知るべし、これ魔の眷属なり」と説いている。
English: Zen Buddhists did, in fact, cite passages from sutras like Daibontenno Monbutsu Ketsugikyo, which contradicts their doctrine about nonverbal truths.
Japanese: また偽経である大梵天王問仏決疑経などの経典を引用するのは「不立文字」と矛盾相違する行為である。
English: Nenbutsu Buddhism (including Jodoshu (Pure Land Buddhism) and Jodo Shinshu (the True Pure Land Sect of Buddhism)) is based on the Three Sutras of Pure Land (the Sutra of Immeasurable Life, the Meditation Sutra and the Amida Sutra) and worships Amida Buddha instead of Buddha himself.
Japanese: 念仏宗（浄土宗や浄土真宗など）は、浄土三部経を所依とし、釈迦ではなく阿弥陀如来を立てる。
English: In his "Senchaku Hongan Nenbutsushu" (Selection of Genuine Nenbutsu), Honen, the founding father of the Jodoshu Buddhism, even denounces sutras other than the Three Sutras of Pure Land, urging his disciples to throw away, close, ignore and discard unnecessary sutras, thereby denigrating the Lotus Sutra as well.
Japanese: 浄土宗の宗祖である法然などは『選択本願念仏集』（せんちゃくしゅう）において、浄土三部経以外を雑修・雑行であるから「捨てよ、閉じよ、閣（さしお）け抛（なげう）て」（捨閉閣抛、しゃへいかくほう）と言って法華経を誹謗している。
English: Also, Dharmakara Bodhisattva (Hozo Bosatsu in Japanese), who is believed to be the incarnation of Amida Buddha, takes 48 oaths, and in his eighteenth oath he promises to lead any sinner or criminal to be reborn in the Pure Land, which is tens of millions of miles away from this world, if only the sinner sincerely believes in Amida Buddha.
Japanese: また阿弥陀如来の前世である法蔵菩薩が立願した48願のうち、第18願の「いかなる罪人・悪人でも阿弥陀を念ずれば西方十万億土の極楽浄土へ往生することができる。
English: However, from the list of sinners worthy of salvation, Hozo Bosatsu excludes those who have committed the five mortal sins along with those who have denounced Buddhist teachings.
Japanese: ただし五逆罪と誹謗正法を者をば除く」という誓文に背き、法華経を誹謗している。
English: In the Fundamental Rules of the Lotus Sutra, it is written that anyone who criticizes this sutra will be sent to Hell; thus Nichiren argued that Nenbutsu Buddhism was the teaching of Hell.
Japanese: このことは法華経譬喩品に「この経を毀謗する者は無間地獄に堕す」と説かれている通りであるから、念仏は無間地獄への法である、という。
English: Ritsu Buddhism is based on religious precepts that were practiced during the time when Buddha was still alive; it adopts these precepts, including the 250 precepts of Hinayana Buddhism, as its fundamental religious doctrine.
Japanese: 律宗の教えは、釈迦在世の正法時代の法であり、小乗教の250戒などの戒律を根本の教義としている。
English: Ritsu Buddhism, which is highly individualistic, incorporates religious precepts that were inappropriate for the masses living in the age when Buddhism is in decline, and its teaching would take them away from the reality due to its deceptive practices.
Japanese: 個人主義的色彩が強くこれらの戒律は末法の衆生の機根には合わないものであり、現実から遠離した世間を誑惑させる教えである。
English: Based on such grounds, Nichiren argued that Ritsu Buddhist monks, who preached these precepts and purported themselves to be religiously pure, were traitors who deceived people and would bring the nation to the point of ruin.
Japanese: このような戒律を説いて清浄を装う律僧は人を惑わし、国を亡ぼす国賊である、という。
English: Some critics point out the need to consider various historical aspects in order to study the meaning of Nichiren's Four Criticisms.
Japanese: 日蓮が四箇格言を行ったのは、時代における様々な背景なども考証し検討する必要があるという指摘がある。
English: For example, one must consider the fact that the new Buddhist sects that came into existence during the Kamakura period, such as the Pure Land sect and Rinzai sect, were severely criticized by the existing Buddhist schools, including those of Nara and Heian Buddhism.
Japanese: たとえば、浄土宗や臨済宗などの鎌倉新仏教が新しく成立した時に、奈良や平安などの既存仏教から論難排撃された。
English: Under the circumstances in which these old Buddhist schools had connections with those in power, Nichiren's Lotus Sutra Buddhism is also likely to have been subjected to the attacks by those schools.
Japanese: またそれらが当時の政治権力と結託していた背景もあり、したがって日蓮の法華宗もその中にあった、といわれる。
English: Soka Gakkai has made the same claim in recent years, insisting that it has attacked other Buddhist sects in the past under similar circumstances and that it will make efforts to cooperate with these sects in the future unless it is subjected to criticism by other sects.
Japanese: これは創価学会も、近年になってこの点を主張し「創価学会も似たような事情から他宗派を反撃した過去があるが、今後は攻撃されない限り協調していきたい。
English: Soka Gakkai also recognizes that adopting the Four Criticisms in the contemporary world as they were preached by Nichiren in his time, thereby ignoring the change of the times, would be criticized as self-righteous.
Japanese: 時代の変化を無視して今の世に『四箇格言』をそのままにしておくことは、かえってこちらが独善的と批判されかねない」などとしている。
English: Accordingly, Soka Gakkai has abandoned its past interpretation of the Four Criticisms and adopted a positive attitude toward other Buddhist sects instead of directing severe criticism against Nenbutsu, Shingon, Zen and other schools of Buddhism (however, some critics point out that this is merely a political posture and the Nichiren orthodox Buddhism also criticizes Soka Gakkai for its betrayal against Nichiren).
Japanese: 上記のような四箇格言の解釈を捨てて、念仏や真言、禅などの宗派に対してこれまで厳しく破折してきたのを一転、それぞれの宗派を認めて極めて肯定的な見方を行っている（ただし、これは政治的なポーズであるという指摘もまたあり、創価学会を破門した日蓮正宗も、宗祖日蓮大聖人に背くものだと批判している）。
English: When a new Buddhist sect is created, it usually evaluates various teachings of Buddha, classifies them according to their nature, chooses the teachings that are best suited to its needs, and adopts them as its doctrine.
Japanese: また仏教では、新しく宗派を開く時に教相判釈（略して、教判）といい、釈迦の説法をその性質によって分類し、その中からどれが一番優れているかを選定し、自宗の教えの基礎とするかが常套である。
English: Therefore, no founder of a Buddhist sect can avoid criticizing the teachings of other sects, at least to a certain extent.
Japanese: したがって、どの宗派の宗祖も他の教えや宗派を多少なりとも批判している。
English: Nichiren is known to have directed particularly harsh criticisms at other sects, but as some people have pointed out, such criticisms aren't necessarily limited to Nichiren, and that even in contemporary society his religious criticisms raise issues worth studying from various perspectives.
Japanese: 日蓮はその中でも「地獄に堕す」などと激しく他宗を論難した人であるが、これは日蓮だけに限ったことではない、という指摘がなされており、近代に至っても様々な角度から論考される問題を含んでいる。
English: Mountain Buddhism, a form of Buddhism for the practitioner of austerities who seeks an ascetic practice place in mountains, was begun by Saicho (767-822), the founder of the Tendai sect, Kukai (774-835), the founder of the Shingon sect, and others against the secularization of Nara Buddhism (Nanto rokushu), which had strengthened its ties with the government.
Japanese: 山岳仏教（さんがくぶっきょう）とは、天台宗開祖最澄（767年～822年）、真言宗開祖の空海（774年～835年）などにより政治と結びつきの強くなった奈良仏教の世俗化などに対する形で始められた山岳に行場を求めんとする修行者の仏教である。
English: It led to the Shugendo (Japanese mountain asceticism/shamanism incorporating Shinto and Buddhist concepts) and developed rapidly during the Heian period, combined with the traditional Japanese mountain worship.
Japanese: 修験道につながり日本古来の山岳信仰とも融合し平安時代に急速に発達した。
English: It is said that Buddhism was introduced to Japan in 538, which was the era of Emperor Kinmei.
Japanese: 日本に仏教が伝来したのは、欽明天皇の時代の538年であるとされるが、
English: During the Heian period (794 to 1192), the Tendai and Shingon sects were established by Saicho and Kukai, respectively, who practiced asceticism and had learned orthodox Mountain Buddhism in Tang, and some temples (including those of Mt. Hiei and Mt. Koya) were founded.
Japanese: 平安時代（794年～1192年）に唐で修行を積み、本場の山岳宗教に触れ帰国した最澄や空海によって天台宗・真言宗が起こされ、比叡山、高野山などが開山される。
English: Enryaku-ji Temple of Mt. Hiei was founded by Saicho in 788, and Kongobu-ji Temple of Mt. Koya was founded by Kukai in 816.
Japanese: 比叡山延暦寺は最澄によって788年（延暦7年）に、高野山金剛峯寺は空海により816年（弘仁7年）にそれぞれ開かれた。
English: Implying their criticism of urban Buddhism, which tended to be political, they strengthened the characteristic of Mikkyo (Esoteric Buddhism) despite the call to keep the nation tranquil, and distanced themselves from government.
Japanese: それまでの政治色の強かった都市仏教への批判的意味合いも含み、鎮護国家を標榜しながらも密教的色彩を強め、国家とは一定の距離を置いた。
English: It can be assumed that because there are many mountains in Japan and a traditional mountain worship had existed, this kind of idea could easily have been accepted.
Japanese: 本来、日本は国土のほとんどを山に囲まれ、古来より山岳信仰が存在したため、こうした考えが受け入れやすい地盤があったと想定される。
English: Additionally, from the standpoint of practical benefit, the development of Mountain Buddhism was promoted because the aristocracy expected the genriki (the effect) of the ascetic monk to bring spiritual (material) benefit in this world through the observance of Buddhist teachings, and it was also protected by the Imperial Court (including the Imperial Family), which led to a rapid generalization.
Japanese: また、世俗的な次元からは貴族などが修行僧の持つ験力に現世利益を期待したことなども山岳仏教の発達を後押しすることになったほか、天皇家など朝廷の庇護もあり、急速に一般化の道を歩む。
English: In 806, Mountain Buddhism officially became one of the kokka bukkyo (Buddhism for ruling the country) as well as the urban form of Buddhism.
Japanese: 806年（延歴25年）には山岳仏教が都市仏教と並び正式に国家仏教の一つとなる。
English: A method in Esoteric Buddhism, which included strong characteristics of the benefit gained in this world and Onmyodo (the way of Yin and Yang, and occult divination system based on the Taoist theory of the five elements) also developed, as did the Jodo sect founded by Honen.
Japanese: 現世利益的色彩の強い、陰陽道の色彩を濃厚に含んだ密教修法や法然の説く浄土宗なども発達。
English: It also led to the Shugendo, which emphasized the mountain ascetic practices, and an idea of syncretism of Shinto and Buddhism was created.
Japanese: さらに山岳修行に重点を置く修験道へとつながり、神仏習合思想が発生する。
English: Gasho (887 - February 20, 967) was a monk of the Tendai Sect who was active in the middle of the Heian period.
Japanese: 賀静（がしょう、仁和3年（887年）－康保4年1月9日(旧暦)（967年2月20日））は、平安時代中期の天台宗の僧。
English: As he achieved many results while he served as naigubu (a special monk who holds a position in the Imperial court) for a long time, such as the restoration of Bishamonten Statue after Dairi Palace was destroyed by fire in 960, he was appointed in 965 to Gon-risshi (generally in Shingon sect, fifteenth-ranking Buddhist priest, literally, "supernumerary master of discipline"), head priest of Hossho-ji Temple and risshi (the third rank of priest following Sojo and Sozu) in the following year and therefore, he was also called 'Gonen-in risshi.'
Japanese: 長年宮中で内供奉を務め、天徳(日本)4年（960年）に内裏が焼失した直後には毘沙門天を修するなど功績も多く、康保2年（965年）には権律師・法性寺座主に、翌年には律師に任じられたため「護念院律師」とも称された。
English: However, he was defeated by Ryogen, who was younger than him by 25 years, when the two monks competed with each other for the position of Tendai Zasu (Head Priest of Enryaku-ji Temple) and due to the subsequent shock, he fell ill and, according to the records of Sogo, died on February 25, 967 at the age of 81.
Japanese: ところが、天台座主の地位を25歳年下の良源と争うが敗れ、その衝撃で病に倒れて僧綱の記録によれば康保4年1月9日に81歳で没したとされている。
English: After his death, therefore, it was believed that he damned the Kujo school of the Northern House of the Fujiwara clan as a vengeful spirit and in the clause of May 27, 1015 (old lunar calendar) of "Shoyu-ki Diary," it is recorded that the eye disease of the then Sanjo Emperor (a grandchild born of a daughter of Kujo school FUJIWARA no Kaneie) was caused by vengeful spirits of FUJIWARA no Motokata and Gasho.
Japanese: そのため、死後には怨霊になって良源を保護していた藤原北家九条流に祟ったと言われ、『小右記』長和5年5月7日(旧暦)（1015年5月27日）条には、当時の三条天皇（九条流藤原兼家の外孫）の眼病は藤原元方と賀静の怨霊によるものであると記されている。
English: The Imperial court took it seriously and Gasho was given the posthumous title of Sojo Hoin Daiwajo on July 7 of the same year ("Hyakuren sho" (History book from the Kamakura period) etc.)
Japanese: 当時の朝廷はこれを深刻に受け止め、同年6月19日(旧暦)（7月7日）には賀静に対して僧正法印大和尚が追贈された（『百錬抄』など）。
English: Incidentally, it is said that he was the model for Kansan who, according to "Okagami" (the Great Mirror) etc., damned many persons.
Japanese: なお、『大鏡』などで数々の祟りをなしたとされる桓算のモデルであるとも言われている。
English: Hyakumanben Chion-ji Temple, located in Sakyo Ward, Kyoto City, is the Grand Head Temple of the Jodo (Pure Land) sect.
Japanese: 百万遍知恩寺（ひゃくまんべんちおんじ）は、京都市左京区にある浄土宗大本山の寺院。
English: It's one of the four head temples of the Jodo sect in Kyoto and the twenty-second fudasho (temple in which amulets are collected) of Honen Shonin's 25 Sacred Sites with historic associations.
Japanese: 京都における浄土宗四ヶ寺本山のひとつであり、法然上人二十五霊跡第22番札所でもある。
English: It was originally a satobo (small village temple) of Kudokuin Temple on Mt. Hiei, which was a residence of Koen Ajari, and was said to have been founded by Ennin early in the Heian period.
Japanese: もとは皇円阿闍梨の住房比叡山功徳院の里坊で、平安時代前期に円仁が創建したものと伝えられる。
English: It had a deep association with Kamo-sha Shrine, located at Imadegawa (Kamigyo Ward, Kyoto City, around the present-day Sokoku-ji Temple), which was the north of gosho (Imperial Palace) as Jingu-ji Temple (a temple associated with a shrine).
Japanese: 賀茂社との関わりが深く、神宮寺として、御所の北、今出川（京都市上京区、現在の相国寺付近）にあった。
English: Because the statue of Shakya nyorai, which was said to have been made by Ennin, was placed there, it was also called Imadegawa Shakado.
Japanese: 円仁作とされる釈迦如来像を安置したことから今出川釈迦堂、などとも称された。
English: It is said that Honen lived at Kamo no Kawaraya temporarily because he had been invited by a Shinto priest of the Kamo.
Japanese: 法然が賀茂の河原屋に一時住んだのは、賀茂の神職から招かれたといわれる。
English: After Honen's nirvana, his disciple Seikanbo Genchi succeeded Kamo no Kawaraya and called it Kudokuin-Jingudo, where he placed the portrait of Honen and enshrined him as the founder.
Japanese: 法然入滅後、弟子の勢観房源智は賀茂の河原屋をついで、功徳院神宮堂とし、法然の御影を安置して、法然を開山第一世とした。
English: In 1331, during the era of the eighth Zenna Kuen, a plague raged through Kyoto and he performed the ritual of the seven-day nenbutsu Hyakumanben (literally, "a million times") by the order of Emperor Godaigo and ended the plague; consequently, the temple was given the title 'Hyakumanben.'
Japanese: 1331年（元弘元年）第8世善阿空円のとき、京都に疫病が蔓延し、後醍醐天皇の勅により七日念仏百万遍を行い疫病を治めたことから「百万遍」の号が下賜された。
English: In 1382, when Sokoku-ji Temple was built, it was moved to Ichijo Ogawa (the town name of Moto Hyakumanben Cho remains at Ichijo-dori, Aburano-koji Agaru, Kamigyo Ward, Kyoto City).
Japanese: 1382年（弘和2年：永徳2年）相国寺が建立される際に一条小川に移された（京都市上京区一条通り油小路上ルに元百万遍町の町名が残る）。
English: In 1592, it was moved to Tsuchimikado (Teramachi-dori Kojinguchi Agaru) as instructed by Hideyoshi TOYOTOMI, in order to change the land of the temples.
Japanese: 1592年（文禄元年）には豊臣秀吉の寺地替えにより土御門（寺町通り荒神口上ル）に移された。
English: Its temple precincts, including the hondo (main hall) and kuri (priest's kitchen and living room) are often lent as the site of a flea market, and it's particularly famous as the site of the 'Autumn Secondhand Book Fair' (usually from the end of October to the beginning of November) held by Kyoto Kosho Kenkyukai (Kyoto Secondhand Book Club).
Japanese: 境内や本堂・庫裡はしばしばフリーマーケットの会場として貸し出されており、特に京都古書研究会主催で開かれる「秋の古本まつり」（会期は概ね10月末から11月初めまで）の会場となっていることで知られている。
English: In 1982, a bone wrapped in paper and inscribed with black ink as 'the bone of Honen Shonin' was discovered in the body of the goei (image of a deity, Buddha, royal, noble, etc.).
Japanese: 昭和57年（1982年）に、御影の胎内から「法然上人御骨」と墨書きされた紙に包まれた骨が発見された。
English: Tanaka Monzen Cho 103, Sakyo Ward, Kyoto City, Kyoto Prefecture; tel: 075-781-9171
Japanese: 〒606-8225　京都府京都市左京区田中門前町103　電話.075-781-9171
English: The term "shuto," for which "doshu" is also used, is a term from after the Heian period that referred to the status of a priest who originally resided in a big temple and was in charge of the management and practical business of the temple as well as studying and practicing ascetic training.
Japanese: 衆徒（しゅと）は、堂衆（どうしゅ/どうしゅう）とも呼ばれ、本来は平安時代以後に大寺院に居住して学問・修行の他に寺内の運営実務にあたった僧侶身分のこと。
English: It was the main force of daishu (Buddhism), and in some cases the term 'daishu' refers only to shuto.
Japanese: 大衆_(仏教)の主力であり、衆徒のみを指して「大衆」と呼ぶ場合もある。
English: Because in Yamato Province, where Kofuku-ji Temple was in charge of shugoshiki (post of the provincial constable), it incorporated warriors as its own shuto, some people refer to the warrior in Yamato Province (Yamato warrior) as shuto.
Japanese: 特に興福寺が守護職を務めた大和国では、国内の武士を自寺の衆徒として組み入れたために同国の武士（大和武士（やまとぶし））を指して衆徒と呼ぶ場合もある。
English: Generally it was regarded as being lower than Gakuryo (studying monk) but higher than Gyonin (practitioner of austerities in mountains) and was put in charge of practical business, including the security and administrative operation of the temple.
Japanese: 一般的に学侶よりも下位、行人_(仏教)よりも上位とされ、寺院内の警備や管理運営などの実務なども扱った。
English: Many shuto were from aristocracy of the middle and low classes, as well as samurai families and shokan (an officer governing shoen (manor)), some of whom were skilled in martial arts, and as a result they made up a large share of Sohei (priest soldiers); however, the component of the shuto was different among temples, so that in Enryaku-ji Temple the shuto was made up of the priests of higher aristocratic origin, and others who were excluded from shuto organized 'doshu' separately.
Japanese: 中下級の貴族や武家・荘官などの出身者が多かったため、武術などの心得を持つものもあり、武装化して僧兵を構成したのもこの身分が中心であった（ただし、延暦寺では衆徒をより上級貴族出身が占め、このクラスや衆徒から放逐された者達が別に「堂衆」を組織するなど、寺院ごとに組織のあり方に違いがあった）。
English: It played the central role in the decision-making and recourse to the force of the temple, such as by conferences and direct petitions.
Japanese: 大衆僉議や強訴など寺院内部の意思決定やその実力行使に中心的な役割を果たした。
English: Later, once the status of the priest was subdivided and Gakuryo of aristocratic origins occupied the important posts in the temple and tried to become involved in the management of the temple, Gyonin offered strong resistance.
Japanese: 後に僧侶の身分分化が進み、公卿などの出身である学侶が寺院内の要職を独占して寺院の経営にも関与しようとすると、行人とともに激しく抵抗した。
English: Kofuku-ji Temple in Yamato Province, which had strong ties with Sekkan-ke (the line of regents and advisers), came to control Nanto (the southern capital (Nara)) and later Yamato Province as a whole in Kamakura period.
Japanese: 摂関家とのつながりが強かった大和国の興福寺は鎌倉時代に入ると、南都奈良やがて大和一国の支配権を得るようになった。