nntsuzu/KFTT huggingface dataset:
English: The ancient Sanyodo was approximately six to nine meters wide and generally straight in such a way that Kokufu and other areas throughout the region could be connected efficiently.
Japanese: 古代の山陽道は道幅約6mから9m、道筋は直線的で、各国の国府を効率良く結んでいた。
English: The Edo shogunate improved the Sanyodo as part of its road maintenance policy, which focused on five major highways.
Japanese: 江戸幕府は、五街道を筆頭にする街道整備政策の延長線上に、山陽道の整備を置いた。
English: During the Edo period, the Sanyodo (otherwise known as Saigoku-kaido) connected Kyoto to Shimonoseki City and further extended to Kokura City by crossing the Kammon-kaikyo Strait from Shimonoseki.
Japanese: 江戸時代の山陽道は西国街道とも呼ばれており、京都と下関市を結んでおり、下関から関門海峡を越えて小倉市へと至った。
English: During the Meiji period, the Sanyodo of the Edo period and earlier became a section of National Highway 3 connecting Tokyo City and Kobe City (separating from National Highway 2 in Kyoto City); and of National Highway 4 connecting Tokyo and Nagasaki City; during the Taisho period it was integrated into National Highway 2 connecting Tokyo and Kagoshima City (separating from National Highway 1 in Mie Prefecture).
Japanese: 江戸時代までの山陽道は、明治時代には東京市と神戸市を結ぶ国道3号（2号から京都市で分岐）、および、東京と長崎市を結ぶ国道4号の一部になり、大正時代には東京と鹿児島市を結ぶ国道2号（1号から三重県で分岐）の一部になった。
English: The Sanyodo has been passed down to National Highway 2 today, which connects Osaka City and Kita Kyushu City.
Japanese: 現在では、山陽道は、大阪市と北九州市を結ぶ国道2号に引き継がれている。
English: National Highway 2 from Okayama City (Okayama Prefecture) to Fukuyama City (Hiroshima Prefecture) takes a very different route (Kamogata-orai Route).
Japanese: 岡山県岡山市～広島県福山市にかけての国道2号は大幅に異なるルート（鴨方往来）を通る。
English: The Sanyo Jidoshado Expressway and the railway lines of the Sanyo Main Line and the Sanyo Shinkansen Line roughly follow the historical Sanyodo.
Japanese: また、鉄道の山陽本線や山陽新幹線、高速道路の山陽自動車道も、ほぼ古来の山陽道に沿って敷設されている。
English: The Sanyodo has served its function of connecting the Kinki region and Kyushu since the Ritsuryo period, and it continues in that manner today.
Japanese: 現代においても、近畿地方と九州を結ぶ機能を律令時代から維持し続けている。
English: When people say "Sanyodo" today, they are generally referring to the Sanyo Jidoshado Highway.
Japanese: 現在において「山陽道」と呼んだ場合には、「山陽自動車道」のことを指す。
English: The historical Sanyodo and the roads running in parallel with it are collectively called "Old Sanyodo" in Okayama Prefecture and East Hiroshima Prefecture, because National Highway 2 does not follow it between Okayama City (Okayama Prefecture) and Fukuyama City (Hiroshima Prefecture).
Japanese: 岡山県岡山市～広島県福山市にかけて、国道2号がかつての山陽道を踏襲していないこともあって、かつての山陽道やそれに並行する道路は「旧山陽道」と呼ぶのが岡山県や広島県東部では、一般的となっている。
English: It used to belong to Tendai Sect, but since 1949 it became independent and is now the Head Temple of Kurama-kokyo Sect.
Japanese: 宗派はもと天台宗に属したが、1949年以降独立して鞍馬弘教総本山となっている。
English: "Sonten" is said to be the Honzon that is a Trinity of Vaisravana, Saharabhuja and Goho Maoson.
Japanese: 「尊天」とは、毘沙門天、千手観音、護法魔王尊の三身一体の本尊であるという。
English: Is located at the north of Kyoto Basin, on the sourthern slope of Mount Kurama, where rich natural environment remains.
Japanese: 京都盆地の北に位置し、豊かな自然環境を残す鞍馬山の南斜面に位置する。
English: Kurama is also famous as the place where Ushiwakamaru (MINAMOTO no Yoshitsune) trained himself, and it is also known as the setting for Jiro OSARAGI's book, "Kurama Tengu."
Japanese: 鞍馬は牛若丸（源義経）が修行をした地として著名であり、大佛次郎の『鞍馬天狗』でも知られる。
English: It operates a cable car (Mount Kurama Cable Railway) transportation to Kurama Temple, and it is the only religious corporation which operates a railway business.
Japanese: なお、鞍馬寺への輸送機関としてケーブルカー（鞍馬山鋼索鉄道）を運営しており、宗教法人としては唯一の鉄道事業者ともなっている。
English: Various books including "Konjaku Monogatarishu" and "Fusoryakuki" describe the beginning of Kurama Temple, and it is said that a person named FUJIWARA no Isendo, who came from Fujiwara Nanke and served as the Head of Zoto-ji Temple, enshrined Vaisravana and sahasrabhuja, and built Kurama Temple.
Japanese: 鞍馬寺の草創については、『今昔物語集』、『扶桑略記』など諸書に見られ、延暦15年（796年）、藤原南家の出身で造東寺長官を務めた藤原伊勢人という人物が毘沙門天と千手観音を安置して創建したとされている。
English: However, "Anbagaiji engi", handed down for many generations in the temple, tells another story about the start of the temple, which is that Gantei, a high disciple of Ganjin, built a cottage in the 1st Year of Hoki, and enshrined Vaisravana.
Japanese: しかし、寺に伝わる『鞍馬蓋寺縁起』（あんばがいじえんぎ）には別の草創縁起を伝えており、鑑真の高弟鑑禎（がんてい）が宝亀元年（770年）に草庵を結び、毘沙門天を安置したのが始まりという。
English: One night, in the third year of Hoki, Gantei saw a spiritual dream, which told him that there is a spiritual mountain in the north of Yamashiro Province.
Japanese: 宝亀3年（772年）のある夜、鑑禎は霊夢を見、山城国の北方に霊山があると告げられる。
English: Gantei, who set off to visit the spiritual mountain, saw a white horse with a saddle made by treasures on top of a mountain.
Japanese: 霊山を尋ねて出かけた鑑禎は、ある山の上方に宝の鞍を乗せた白馬の姿を見る。
English: Gantei, on entering the mountain, was attacked and nearly killed by an ogre who took the form of a woman, but when he was in extreme danger, a dead tree fell down and crushed the ogre.
Japanese: 山に入った鑑禎は女形の鬼に襲われ殺されそうになるが、あわやという時、枯れ木が倒れてきて鬼はつぶされてしまった。
English: The next morning, a statue of Vaisravana was there, and it is said that Gantei built a temple to worship this statue.
Japanese: 翌朝になると、そこには毘沙門天の像があったので、鑑禎はこれを祀る一寺を建立したという。
English: This story about Gantei is only seen in "Anbagaiji engi", and it is not clear how far it tells an actual historical event.
Japanese: この鑑禎の話は『鞍馬蓋寺縁起』以外の書物には見えず、どこまで史実を伝えるものかわからない。
English: Nevertheless, it is notable that a priest of South Capital (Nara) took part in establishing the temple, as in the case of the establishment of KiyomizuTemple.
Japanese: ただし、清水寺の草創縁起と同様、南都（奈良）の僧が創建にかかわったとしている点は注目される。
English: Later, in 796, FUJIWARA no Isendo, who was in charge of building an official temple, To-ji Temple, wished to build a temple to place a Kannon that he personally worshiped.
Japanese: その後、延暦15年（796年）、官寺である東寺の建設主任であった藤原伊勢人は、自分の個人的に信仰する観音を祀る寺を建てたいと考えていた。
English: Isendo, in accordance with a message revealed to him in a spiritual dream one night, followed a white horse and arrived at Mount Kurama, upon which he saw a small shrine that housed Vaisravana.
Japanese: 伊勢人は、ある夜見た霊夢のお告げにしたがい、白馬の後を追って鞍馬山に着くと、そこには毘沙門天を祀る小堂があった。
English: Isendo became suspicious saying, "I worship Kannon, but it is Vaisravana that is worshipped here."
Japanese: 「自分は観音を信仰しているのに、ここに祀られているのは毘沙門天ではないか」と伊勢人はいぶかしがった。
English: However, in his dream that night, a child appeared and told him that "Kannon and Vaisravana have different names, but fundamentally they are one and the same."
Japanese: ところが、その晩の夢に1人の童子が現われ、「観音も毘沙門天も名前が違うだけで、実はもともと1つのものなのだ」と告げた。
English: Thus it is said that Isendo made a statue of sahasrabhuja and enshrined it together with Vaisravana.
Japanese: こうして伊勢人は千手観音の像をつくって、毘沙門天とともに安置したという。
English: Kurama-dera Temple became a temple of Shingon Sect from around the time when Priest Buen of To-ji Temple entered Kurama Temple during Kanpyo era (from 889 to 897) at the end of the 9th Century, but it changed to Tendai Sect in the 12th Century; since then it has been under the control of Shoren-in for a long time.
Japanese: 9世紀末の寛平年間（889年-897年）東寺の僧・峯延（ぶえん）が入寺したころから、鞍馬寺は真言宗寺院となるが、12世紀には天台宗に改宗し、以後の鞍馬寺は長く青蓮院の支配下にあった。
English: It appears to have attracted worshippers widely during the latter half of Heian period, as can seen by the fact that Emperor Shirakawa came to worship in 1091 and Moromichi FUJIWARA, the Kanpaku, in 1099.
Japanese: 寛治5年（1091年）には白河天皇が参詣、承徳3年（1099年）には関白藤原師通が参詣するなど、平安時代後期には広く信仰を集めていたようである。
English: "The Pillow Book" names the Front Approach of Ninety-nine Prayers of Kurama Temple as an example of "something which is near but also far".
Japanese: 『枕草子』は「近うて遠きもの」の例として鞍馬寺の九十九（つづら）折りの参道を挙げている。
English: Kurama Temple has been burned down many times, including by the fire of Year 1126.
Japanese: 鞍馬寺は大治元年（1126年）の火災をはじめとして、たびたび焼失している。
English: In 1812 (ninth year of Bunka of Edo period), there was a great fire that engulfed the whole mountain in flames, and more recently, the Main Shrine was burned down by a fire in Year 1945.
Japanese: 江戸時代の文化(元号)9年（1812年）には一山炎上する大火災があり、近代に入って1945年（昭和20年）にも本殿などが焼失している。
English: Therefore, all the buildings are new, but many cultural properties such as statues of the Buddha have been preserved.
Japanese: このため、堂宇はいずれも新しいものだが、仏像などの文化財は豊富に伝えられている。
English: Koun SHIGARAKI, a chief priest in the Showa era, started Kurama-kokyo Sect in 1947.
Japanese: 昭和期の住職・信楽香雲（しがらきこううん）は、1947年に鞍馬弘教を開宗。
English: The highest-ranking Tengu that lives in Kurama is called Sojobo, and Mount Kurama is said to be one of the most supreme mountains for Tengu.
Japanese: 鞍馬に住む大天狗は僧正坊と呼ばれる最高位のものでありまた鞍馬山は天狗にとって最高位の山のひとつであるとされる。
English: Kurama-dera Temple, located north of Kyoto, was initially a temple with Vaisravana (of the Four Heavenly Kings, the King protecting the north-side) as its Honzon, and it also enshrined Saharabhuja and Goho Maoson.
Japanese: 京都の北に位置する鞍馬寺は、もともと毘沙門天（四天王のうち北方を守護する）を本尊とする寺院であり、併せて千手観世音と護法魔王尊を祀った寺院であった。
English: However, form of worship at the current Kurama Temple after the establishment of Kurama-kokyo is unique, and some explanation is necessary regarding its Honzon.
Japanese: しかし、鞍馬弘教立教後の現在の鞍馬寺の信仰形態は独特のもので、本尊についても若干の説明を要する。
English: According to the explanation by the temple after the establishment of Kurama-kokyo, the Honzon of Kurama Temple Main Shrine Golden Hall (the Main Shrine) is said to be "Sonten."
Japanese: 鞍馬弘教立教後の寺の説明によると、鞍馬寺本殿金堂（本堂）の本尊は「尊天」であるとされる。
English: Within the shrine, Vaisravana is enshrined in the center, Saharabhuja is on the right side facing it, and Goho Maoson on the left side, and the three are collectively referred to as "Sonten."
Japanese: 堂内には中央に毘沙門天、向かって右に千手観世音、左には護法魔王尊が安置され、これらの三身を一体として「尊天」と称している。
English: "Sonten" is said to be "the cosmic energy that gives lfe and existence."
Japanese: 「尊天」とは「すべての生命の生かし存在させる宇宙エネルギー」であるとする。
English: Moreover, Vaisravana represents the Spirit of Sunlight that symbolizes "Light" Saharabhujarepresents the Sprit of Moonlight that symbolizes "Love", and Maoson represents the Spiritual King of Earth that symbolizes "Power."
Japanese: また、毘沙門天を「光」の象徴にして「太陽の精霊」・千手観世音を「愛」の象徴にして「月輪の精霊」・魔王尊を「力」の象徴にして「大地（地球）の霊王」としている。
English: The power of "Sonten" is believed to exist everywhere, and since this power is especially strong in this area Kurama-dera Temple is said to be a place of practice where one can be surrounded by such power.
Japanese: 鞍馬寺とは、どこにでも存在する「尊天」のパワーが特に多い場所にして、そのパワーに包まれるための道場であるとしている。
English: It is said that Goho Maoson, one of the Sonten, came to Earth from Venus 6.5 million years ago (not "650 years" ago); its body is formed from elements different from those ordinary human beings, and it is said to be in an eternal existence at the age of 16 and it does not age.
Japanese: 「尊天」のひとり、「護法魔王尊」とは、650万年前（「650年」の間違いではない）、金星から地球に降り立ったもので、その体は通常の人間とは異なる元素から成り、その年齢は16歳のまま、年をとることのない永遠の存在であるという。
English: Vaisravana, Saharabhuja and Goho Maoson that are enshrined in Golden Hall of the Main Shrine are all secret Buddha statues [not open for public viewing]; in their stead statues referred to as "Omae-dachi" are enshrined in front of these secret Buddha Statues.
Japanese: 本殿金堂の毘沙門天・千手観世音・護法魔王尊はいずれも秘仏であるが、秘仏厨子の前に「お前立ち」と称する代わりの像が安置されている。
English: Omae-dachi Maoson statue looks like an unworldly person, with wings on its back, and a long beard, and has a high nose.
Japanese: お前立ちの魔王尊像は、背中に羽根をもち、長いひげをたくわえた仙人のような姿で、鼻が高い。
English: Nio-mon was burned down in 1891, and rebuilt in 1911.
Japanese: 仁王門-1891年（明治24年）焼失し、1911年（明治44年）再建された。
English: The cable car from Sanmon Station to Tahoto Station started operating in 1957.
Japanese: 山門駅から多宝塔駅までのケーブルカーは1957年（昭和32年）に開通している。
English: Mao-den of penetralia is a small shrine on top of a oddly-shaped rock located on a mountain road on the way from the Main Shrine to Kibune Shrine in the West.
Japanese: 奥の院魔王殿-本殿から西の貴船神社へ抜ける山道の途中、奇岩の上にある小堂。
English: The 2nd Floor houses Temple Treasure Exhibit Room and Yosano Memorial Hall, which exhibits articles, and other items left by Tekkan YOSANO and Akiko YOSANO (Koun SHIGARAKI, who started Kurama-kokyo Sect, was a poet who studied under the YOSANO's).
Japanese: 2階は寺宝展示室と与謝野鉄幹・与謝野晶子の遺品等を展示した、与謝野記念室がある（鞍馬弘教を開宗した信楽香雲は与謝野門下の歌人であった）。
English: On the 3rd Floor there is a sanctuary of Buddhist statues, which exhibits cultural properties including three standing statues: Wooden statue of Bishamonten, Wooden statue of Kosshouten, and Wooden statue of Zennishi-doji.
Japanese: 3階は仏像奉安室で、国宝の木造毘沙門天立像、木造吉祥天立像、木造善膩師童子（ぜんにしどうじ）立像の三尊像をはじめとする文化財が展示されている。
English: There is a view that the Honzon of Kurama-dera Temple were these three statues of Bishamonten, and there is another view that the Honzon probably looked similar to the Tobatsu-Bishamonten of the latter half of Heian era, which is an Important Cultural Property; this statue is also enshrined in Reihoden Hall.
Japanese: 鞍馬寺の本尊はこの毘沙門天の三尊像であったとする説や、同じく霊宝館に安置されている平安時代後期の重要文化財兜跋毘沙門天（とばつびしゃもんてん）の姿と近いものでなかったかとする説もある。
English: Articles excavated from the Ruin of Kyozuka, which are items born from the idea of the Latter Day of the Law during the latter half of the Heian period can also be seen here.
Japanese: 平安時代中期以降の末法思想から生み出された経塚遺跡からの発掘品も見ることができる。
English: Wooden statue of Bishamonten, Wooden statue of Kosshouten, and Wooden statue of Zennishi-doji.
Japanese: 木造毘沙門天立像、木造吉祥天立像、木造善膩師童子（ぜんにしどうじ）立像
English: Nio-mon (0) - 287m - Yuki Shrine (50) - 791m - Main Shrine Golden Hall (160)
Japanese: 仁王門(0)-287m-由岐神社(50)-791m-本殿金堂(160)
English: Nio-mon(Sanmon Station)(0) - 200m - Tahoutou Station (120) - 456m - Main Shrine Golden Hall(160)
Japanese: 仁王門（山門駅）(0)-200m-多宝塔駅(120)-456m-本堂金堂(160)
English: Because it is hard to visit and worship on foot for the elderly people, cable car (Mount Kurama Cable Railway) is operates between Nio-mon and Two-storied Pagoda.
Japanese: 徒歩での参拝は、高齢者などには大変なため、仁王門から多宝塔の間にケーブルカー（鞍馬山鋼索鉄道）を運行している。
English: The time spent in the cable car is only about 2 minutes, and those who contribute 100 yen to the temple can ride the cable car for free (essentially, the fare is 100 yen one way).
Japanese: 乗車時間は2分ほどの距離だが、寺に100円の寄付金を納めた人が無料で乗車できる（事実上、運賃が片道100円）。
English: The temple encourages people who can walk the distance, not to use the cable car and visit and worship the temple on foot.
Japanese: なお、寺側は歩くことが可能な人は、ケーブルカーを使わずに徒歩で参拝することを勧めている。
English: Kibune Shrine (35) - 573m - Mao-den (185) - 460m - Sekurabe ishi(235) - 404m - Main Shrine Golden Hall(160)
Japanese: 貴船神社(35)-573m-魔王殿(185)-460m-背比べ石(235)-404m-本殿金堂(160)
English: Supervised by Yasushi INOUE and Zenryu TSUKAMOTO, written by Shusaku ENDO and Koun SHIGARAKI "Pilgrimage of Old Temple,Kyoto 27 Kurama Temple" published by Tankosha Publishing
Japanese: 井上靖、塚本善隆監修、遠藤周作、信楽香仁著『古寺巡礼京都27　鞍馬寺』、淡交社、1978
English: "Shukan Asahi Hyakka – National Treasures of Japan" Issue No. 13 (Kurama Temple and others) published by Asahi Shimbun, Year 1997 edition.
Japanese: 『週刊朝日百科　日本の国宝』13号（鞍馬寺ほか）、朝日新聞社、1997
English: Kyoto Institute of Technology (KIT) has only one school, that is, School of Science and Technology, so it's not that big in scale, but its education and research are unique in pursuing "practical science" based on creating products, ranging widely from the cutting-edge science and technology, such as biotechnology, material, information, and environment, to formative arts and design.
Japanese: 工芸科学部１学部で構成される工科大学で、それ程大きな規模の大学ではないが、バイオ、材料、情報、環境などの先端科学技術分野から造形・デザインまでの幅広い分野において、ものづくりを基盤とした「実学」を目指した個性ある教育研究を行っている。
English: And, having the departments related to art, KIT tries "the fusion of science and art" through its organic education curriculum, attempting to become an international, sensibility-rich institute.
Japanese: また、芸術系の学科を持つ工科大学として、有機的な教育カリキュラムによる『科学と芸術の融合』を掲げ、感性豊かな国際的工科大学を目指す。
English: In 1944, Kyoto College of Technology was renamed Kyoto Vocational College of Technology, and Kyoto Institute of Textile Thread was renamed Kyoto Vocational College of Textile.
Japanese: 1944年京都高等工芸学校を京都工業専門学校と改称、京都高等蚕糸学校を京都繊維専門学校と改称
English: In 1949, based on two vocational colleges above, KIT started as a college under the new system, and opened School of Engineering and Design, and School of Textile Science.
Japanese: 1949年京都工業専門学校・京都繊維専門学校を母体として新制大学京都工芸繊維大学発足、工芸学部・繊維学部設置
English: Education Program for Nurturing New Sense of Engineering-Based on Artistic Expressions' Practice and Human Science's Knowledge
Japanese: 新たな工学的感性を養う教育プログラム―表現行為の実践と人文的教養を基礎として―
English: Training of Human Resources and Revitalizing Community through Kyoto Brands-Developing Education Programs and Enlightening the General Public over Regional Kyoto Brands in Cooperation with Industry, University and the Local Government-
Japanese: 京都ブランドによる人材育成と地域創成―産学官連携による地域ブランド教育プログラムの展開と市民啓発―
English: Training of Creative, International Specialists in Engineering & Design-From Tradition to Innovation, from Kyoto to the World-
Japanese: 創造性豊かな国際的工科系専門技術者の育成―伝統からイノベーションへ・ローカルからグローバルへ―
English: "Joint Projects between Students and Teachers" are KIT-sponsored activities in which its students and teachers team up for taking part in events or contests related to manufacturing held outside of KIT.
Japanese: 学生と教員の共同プロジェクトとは、学外で開催される物づくりに関連するイベントや大会に向けての学生と教員の取り組みを、大学が財政面で支援する活動のことである。
English: In April, 2006, Associate Professor Yuichi SAWADA proposed the project, and it started as a cooperative one between students and teachers.
Japanese: 2006年4月に澤田祐一准教授の呼びかけで学生と教員の共同プロジェクトとして開始される。
English: In June, 2006, they took part in College Category of NHK Robot Contest 2007 in Tokyo.
Japanese: 2007年6月に東京で行われたNHK大学ロボコン2007年に初出場した。
English: In the preliminary, they won with a score of 1-0 against Chiba University's team, and then won with the same score against Kanagawa Institute of Technology's team, so they were qualified for the championship tournament at the seventh rank.
Japanese: 予選リーグでは初戦の千葉大学戦を1対0で初勝利し、続く神奈川工科大学戦も1対0で勝利を、予選順位7位で決勝トーナメントに進出する。
English: In Autumn, 2005, "Grandelfino" was founded as a team for producing a student formula car by like-minded people in KIT, gathered by its car club members,
Japanese: 2005年秋、グランデルフィーノは学生フォーミュラ製作チームとして自動車部のメンバーにより同志を募り創立し、本学初の「学生と教員の共同プロジェクト」として動き始める。
English: The team's name Grandelfino is a coinage made of the words "Delfino", an Italian word for dolphin, and "Grand", meaning great or magnificent.
Japanese: チーム名であるGrandelfinoとは、イタリア語のイルカと、大きな、壮大な、というグランドを掛け合わせて作った造語。
English: Note : For now, many KIT students don't know about the actual conditions of this project.
Japanese: 注：このプロジェクトの実態は、多くの学生には知られていないのが現状である。
English: Honchi-suijaku is one of the thoughts of Shinbutsu-shugo (the amalgamation of Buddhism with Shinto) that emerged during the era in which Buddhism flourished in Japan; it supports the view that yao yorozu no kami (eight million gods) are Gongens, the embodiment of various types of Buddhas (including Bosatsu (Bodhisattva) and Tenbu (Deva)), which appeared in the land that was Japan.
Japanese: 本地垂迹（ほんちすいじゃく）とは、仏教が興隆した時代に表れた神仏習合思想の一つで、日本の八百万の神は、実は様々な仏（菩薩や天部なども含む）が化身として日本の地に現れた権現（ごんげん）であるとする考えである。
English: Honchi indicates the state of enlightenment, while Suijaku, which literally means "bringing down jaku (Ato)," indicates the appearance of Shinto and Buddhist deities.
Japanese: 本地とは、本来の境地やあり方のことで、垂迹とは、迹（あと）を垂れるという意味で、神仏が現れることを言う。
English: The ultimate Honchi is considered to be Hossin (the truth of the universe) and is therefore called Honchi-hossin.
Japanese: 究極の本地は、宇宙の真理そのものである法身であるとし、これを本地法身（ほんちほっしん）という。
English: As the "gon" of Gongen means "provisional" or "temporary," as shown in "Gon-dainagon (an acting chief councilor of state), Gongen indicates a Buddha that has tentatively appeared in the form of a god.
Japanese: また権現の権とは「権大納言」などと同じく「臨時の」「仮の」という意味で、仏が神の形を取って仮に現れたことを示す。
English: The concept of Honchi originated from the inclusive nature of Buddhism, which encompassed a wide range of indigenous religions as it spread throughout the region.
Japanese: 本地という思想は、仏教が各地で布教されるに、その土地で様々な土着的な宗教を包摂する、という性格をもっていることに起因する。
English: This is evidenced by the fact that most Buddhist Tenbu (Deva) gods originate from Hindu, India's indigenous religion.
Japanese: それを表すように、仏教の天部の神々のほとんどはインドのヒンドゥー教を由来とする。
English: The thought also gave rise to a theory of esoteric Buddhism (of the later Mahayana Buddhism) that Kajishin like Fudo myo-o (Acala) is the embodiment of Dainichi nyorai (Vairocana).
Japanese: またその思想概念は、後期大乗仏教の密教で、大日如来（本地仏）の化身が、不動明王など（加持身）であるという概念を生むことになった。
English: On the other hand, the concept of Suijaku came from a Chinese character, 迹 (jaku), which first appeared in the Tenun chapter of "Soshi (Zhuang-zi)" or in its phrase of '所以迹' (the path of edification), and was later referred to by Guo Xiang of West Jin, the writer of "Zhuang-zi Commentary" who developed his own theory in the chapter of "Seong-wang (Daiseigaio)" and defined jaku as a royal reign, citing "所以迹" as a born saint.
Japanese: これに対し、垂迹という思想は、中国の『荘子』天運における迹（教化の迹）や、所以迹（教化を成立させている道＝どう）に由来し、西晋の郭象（かくしょう）がこれを註釈した『荘子注』で、これを聖王（内聖外王）の説明において展開させ、“迹”を王者としての統治・主導とし、“所以迹”を本質的な聖人として引用した。
English: It was Seng-zhao, of the late Qin, who first brought the concept to Buddhism.
Japanese: そして、これを仏教に取り入れたのが後秦代の僧肇で、その始まりである。
English: Seng-zhao cited, in his writing "Chuyuimakitsukyo (Vimalak?rti Sutra commentary)," the idea of "Honmatsu," which had been referred to by Wang Bi of Wei, and other scholars replaced the word "所以迹" with "本" (hon) and defined it (hon) as an unfathomable nirvana (enlightenment) achieved by Bodhisattva and "迹" (jaku) as a means to enlighten people, as used by Bodhisattva.
Japanese: 僧肇は『注維摩詰経』で、魏の王弼（おうひつ）などが用いた“本末”の思想を引用し、“所以迹”を“本”と言い換えて、“本”を菩薩の不可思議なる解脱（悟りの内容）とし、“迹”を菩薩が衆生を教化するために示現した方便という意味で使用した。
English: His theory, as endorsed by Hokekyo (Lotus Sutra), which supports Kuon jitsujo--a view that Buddha had been in nirvana long before he was born into this world--further influenced Zhiyi of the Chinese Tendai Sect, thus providing a basis for the development of Hokekyo's educational interpretations and the division of its scripture into "Jaku-mon" (the first half) and "Hon-mon" (the second half).
Japanese: 僧肇の説は、法華経が久遠実成（釈迦仏は現世で悟ったのではなく久遠の昔に悟っていた）と説くことから、さらに中国天台宗の智顗に影響を与え、法華経の前半部を“迹門”、後半部を“本門”として、教学的解釈が発展した。
English: This created a widely accepted view that Hon is the Buddha or enlightenment itself while Jaku is simply a means by which to save and enlighten people.
Japanese: したがって、本は仏や悟りの本質そのもので、迹は教化・済度のための様々な方便にすぎない、として広く用いられた。
English: In Japan, as is evident in the confrontation between the Mononobe clan and the Soga clan during the Nara era, there has been a dividing line between Shinto and Buddhism since it was officially introduced to Japan.
Japanese: 日本では、仏教公伝により、奈良時代の物部氏と蘇我氏の対立を見るまでもなく、相互には隔たりがあった。
English: However, the line was gradually eroded as the Buddhists took the view that Shinto gods are a kind of lost, poor people, like the Tenbu (Deva) gods.
Japanese: しかし次第にその隔たりがなくなり、仏教側の解釈では、神は迷える衆生の一種で天部の神々と同じであるとした。
English: They tried to raise their status to that of the Buddha by leaving copies of sutras at temples or doing Doso, officially acknowledging the gods' achievements and stating in oracles that they would no longer stay as a god thanks to Buddha's good deeds.
Japanese: 神を仏の境涯に引き上げようとして納経や度僧が行われたり、仏法の功徳を廻向されて神の身を離脱することが神託に謳われたりした。
English: In the Tenmu period of the late seventh century, when the Emperor-centered political regime was put in place, the Shinto gods that had played important roles in building the country--including Amaterasu Omikami, the highest ranking Ujigami (local god) of all--were elevated in status to ethnic gods, and this encouraged Buddhists to give them higher ranking as a token of respect.
Japanese: しかし7世紀後半の天武期において、天皇を中心とする国造りが整備されるに伴い、その氏神であった天照大神を頂点として、それら国造りに重用された神々が民族神へと高められ、仏教側からもその神々に敬意を表して格付けを上げるようになった。
English: Because these gods were considered to be members of the Goho zenjin, a group of gods who respected and guarded the Buddhist law, some were even granted Bosatsu-go (the title of Bodhisattva) from the end of the Nara era through the Heian era.
Japanese: 実際には、仏の説いた法を味わって仏法を守護する護法善神の仲間であるという解釈により、奈良時代の末期から平安時代にわたり、神に菩薩号を付すまでに至った。
English: However, some low-profile minor ethnic gods, like the spirits of nature and death, to whom the Honchi-suijaku theory was not applied, were treated differently.
Japanese: しかしながら、代表的な神でない自然霊や死霊などの小規模な民族神は、この本地垂迹説を用いずに区別した。
English: They are, for example, Jitsurui no kami (Jitsurui gods) or Jissha no kami (Jissha gods), as opposed to Gonsha no kami.
Japanese: これはたとえば、権化神（権社神）に対して、実類神（実社神）などがそうである。