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{ "en": "Such Japanese translations are derived from the respective meaning of Chinese character, namely \"Baku (縛),\" which means capturing criminals, \"sosei (雙世),\" which means always suffering the consequences of pain and joy; \"soo (雙王),\" which means a king consisting of a paired brother and sister, and \"byodo (平等),\" which means the fair judgment of criminals.", "ja": "“縛”は罪人を捕縛する意、“雙世”は彼が世中、常に苦楽の2つの報いを受ける意、“雙王”は兄妹一対で2人並びたる王の意、また“平等”は罪人を平等に裁くとの意から、これらの和訳がある。" }
{ "en": "Faith in various regions", "ja": "各地の信仰" }
{ "en": "He was a deity that originated in the era when India and Persia were unified; he has the common origin with saintly king Yima of Avesta.", "ja": "本来はインド・イラン共通時代にまで遡る古い神格で、アヴェスターの聖王イマと同起源である。" }
{ "en": "According to the \"Rig-Veda,\" Yama is considered to be the human ancestor because the human race was born of Yama and his sister Yami; he became the king of the world of the dead because he was the first human being to die.", "ja": "『リグ・ヴェーダ』では人間の祖ともされ、ヤマとその妹ヤミーとの間に最初の人類が生まれ、人間で最初の死者となったゆえに死者の国の王となった。" }
{ "en": "He is believed to live in the deepest recesses of emptiness.", "ja": "虚空のはるか奥に住むという。" }
{ "en": "In ancient India, those who performed benefactions in life were believed to go to Yama's country out in heaven.", "ja": "インドでは、古くは生前によい行いをした人は天界にあるヤマの国に行くとされた。" }
{ "en": "Sometimes he was identified with \"death,\" but generally he was perceived as the king of the paradise of the dead or the deity that dominates ancestors residing in the universe after death.", "ja": "彼は時として“死”と同一視される向きもあったが、死者の楽園の王、死んで天界にある祖先を支配する神と考えられていた。" }
{ "en": "Later, it was believed that he wore yellow vesture and a wreath on his head, held a rope for arrest, bound the soul of the dead with this rope and brought them to the place where he resided.", "ja": "しかし後に黄色い衣を着て頭に冠を被り、手に捕縄を持ち、それによって死者の霊魂を縛り、自らの住処・国に連行されると考えられた。" }
{ "en": "Further, he became being perceived as a dreadful deity who dominated the lower world, judged the dead and threw them into Hell; eventually, he became a being depicted simply as Death.", "ja": "またさらに下界を支配して死者を裁き、地獄に落とす恐るべき神と考えられる様になり、ついには単なる死神としても描かれる様になった。" }
{ "en": "He is accompanied by 'Turdak,' the devil of deadly disease, who has the form of a skeleton.", "ja": "骸骨の姿をした死の病魔「トゥルダク」を従える。" }
{ "en": "In contemporary India he is depicted as the one who has blue skin and is riding on a buffalo (although his skin is black-colored in nature, he is depicted as blue-colored due to the artistic style).", "ja": "現在のインドでは、青い肌で水牛に乗った姿で描かれる（本来は黒い肌だが美術上の様式として青く描かれる）。" }
{ "en": "It is generally believed that he was incorporated into Buddhism later and was deemed to be the king of Hell.", "ja": "のちに仏教に混入されて地獄の主と位置づけられるようになった、と一般的には考えられている。" }
{ "en": "However, one theory holds that the same deity, Yama of Rig-Veda, diverged into two genealogies.", "ja": "ただし一説には、本来はヴェーダのYamaという同一尊から二途に分かれていった、とも考えられている。" }
{ "en": "These two genealogies are as follows;", "ja": "その二途とは" }
{ "en": "One went to a black world in a lower realm and became the king of Hell.", "ja": "1つに、下界の暗黒世界、すなわち地獄界の王となった。" }
{ "en": "This section describes Enma.", "ja": "つまり本項の閻魔。" }
{ "en": "The other went to a bright world in an upper realm and became Yamaten, the third heaven of the six heavens in the realm of desire in Buddhist cosmology, or Enmaten.", "ja": "2つに、上界の光明世界、すなわち六欲天の第3天である夜摩天、あるいは焔摩天。" }
{ "en": "However, some people believe these two were basically unrelated but might have been confused because 閻魔 (Enma) is Yama while 夜摩・焔摩 (Yama/Enma) is Yaama or Yaamaa.", "ja": "しかし、閻魔はYama（ヤマ）であるが、夜摩・焔摩はYaamaあるいはYaamaa（ヤーマ、ヤーマー）なので、本来は関係ないが混同されたと考える向きもある。" }
{ "en": "China", "ja": "中国" }
{ "en": "After he was introduced in China, he became amalgamated with Taizanfukun (Taishanfuzhun), who were associated with the Taoist philosophy of a permanent dreamland.", "ja": "中国に伝わると、道教の冥界思想と関連付けられていた泰山府君と習合した。" }
{ "en": "Eventually, he was linked to the faith of Juo (Ten Kings) by the bogus sutra called \"Enra-o-juki Shishu Gyakushu Shoshichiojo Jodo-kyo Sutra\" (abbreviated as \"Yoshu Juo Shoshichi-kyo Sutra, Yuxiu Shiwang Shengdijing Sutra\"), which was compiled in the era of the late Tang dynasty and became the object of faith as one of the judges of Hell, whose role was to judge persons after death.", "ja": "やがて晩唐に撰述された偽経である『閻羅王授記四衆逆修生七往生浄土経』（略して『預修十王生七経』）により十王信仰と結び付けられ、地獄の裁判官の一人として「人が死ぬと裁く」という役割を担い、信仰の対象となった。" }
{ "en": "His well-known figure, clothed in the familiar vestments of a Tang official, was established at that time.", "ja": "現在よく知られるあの唐の官人風の衣を纏った姿はここで成立した。" }
{ "en": "Japan", "ja": "日本" }
{ "en": "Regarding Japanese Buddhism, Jizo Bosatsu, which was later deemed to be the honji (substance) of Enma, had been introduced in the Nara period through \"Jizojurin-kyo Sutra.\"", "ja": "日本仏教においては後に閻魔の本地とされる地蔵菩薩が奈良時代には『地蔵十輪経』によって伝来していた。" }
{ "en": "However, it did not become widespread under the social situation in which worldly interest was prioritized.", "ja": "しかし、現世利益優先の当時の世相のもとでは普及しなかった。" }
{ "en": "In the early Heian period when Mappo-shiso (the \"end of the world\" belief) prevailed, it was expounded by the monk Genshin and others to the nobility in the early Heian period and then widely to ordinary people in the late Heian period, and early in the early Kamakura period, \"Jizo Bosatsu Hosshin Innen Juo-kyo Sutra\" (\"Jizojuo-kyo\" for short), which was also a bogus sutra, was created based on Yoshu Juo Shoshichi-kyo Sutra (Yuxiu Shiwang Shengqijing).", "ja": "平安時代になって末法思想が蔓延するにしたがい源信_(僧侶)らによって平安初期には貴族、平安後期には一般民衆と広く布教されるようになり、鎌倉初期には預修十王生七経から更なる偽経の『地蔵菩薩発心因縁十王経』（略して『地蔵十王経』）が生み出された。" }
{ "en": "Thanks to the above, the theory that Jizo Bosatsu was the honji of Enma (although it is conceivable that the theory claiming that 'Jizo is Enma Daimao (Great Satan)') was derived from this fact, although the details aren't known; however, not only did faith in Jizo spread but faith in Juo did as well.", "ja": "これにより閻魔の本地が地蔵菩薩であるといわれ（ここから、一部で言われている「地蔵様閻魔大魔王」の説が派生したと考えられるが、詳細は不明である）、地蔵のみならず十王信仰も普及するようになった。" }
{ "en": "Enma is believed to be able to travel back and forth between Hell and the Pure Land.", "ja": "閻魔は地獄と浄土を往来できるとされる。" }
{ "en": "As previously mentioned, Enmaten, one of the Juniten (twelve deities), is said to have the same origins as Enma.", "ja": "なお前述の通り、十二天の焔摩天は同じルーツを持つ神ともいわれる。" }
{ "en": "While Enmaten was amalgamated with Enma-daio in China, the two were separately introduced into Japan, which might be the reason that the same was split into two.", "ja": "中国では閻魔天が閻魔大王に習合されていたが、日本に伝わった時にそれぞれ別個に伝わったため同一存在が二つに分かれたとも考えられている。" }
{ "en": "When scolding a child who has told a lie, there is a folk tradition in Japan to say, 'I will ask Enma to yank out your tongue.'", "ja": "日本では、嘘をついた子供を叱る際「閻魔様に舌を抜いて貰う」という俗信による民間伝承がある。" }
{ "en": "Saiho-ji Temple Enma-do (official name is 'Gappo-ga-tsuji Enma-do Saiho-ji Temple') located in Naniwa Ward, Osaka City enshrines Enma.", "ja": "大阪市浪速区には、閻魔を祀った西方寺閻魔堂（正式には「合邦辻閻魔堂西方寺」。" }
{ "en": "It is said that the temple was built by Prince Shotoku and is the scene of 'Sesshu Gappo-ga-tsuji' (in Joruri (Japanese-type puppet play)).", "ja": "創建は伝・聖徳太子）があり、浄瑠璃の「摂州合邦辻」の舞台にもなっている。" }
{ "en": "The Gochi Nyorai, also known as Godai Nyorai, are five nyorai (tathagatas) associated with the five wisdoms of esoteric Buddhism (wisdom of the essence of the Dharma-realm, great perfect mirror wisdom, wisdom of equality, wisdom of wondrous observation, wisdom of accomplishing that which is to be done).", "ja": "五智如来（ごちにょらい）は、五大如来ともいい、密教で５つの知恵(法界体性智、大円鏡智、平等性智、妙観察智、成所作智)を５体の如来にあてはめたもの。" }
{ "en": "They are the Kongokai Gobutsu (Five Buddhas of the Diamond Realm).", "ja": "金剛界五仏のことである。" }
{ "en": "Renowned depictions include statues at the lecture hall of To-ji Temple (Kyoo Gokoku-ji Temple) and Kyoto's Ansho-ji Temple.", "ja": "作例としては、東寺（教王護国寺）講堂、京都・安祥寺の像が著名である。" }
{ "en": "Dainichi Nyorai (center)", "ja": "大日如来（中心）" }
{ "en": "Ashuku Nyorai (east)", "ja": "阿閦如来（東方）" }
{ "en": "Hosho Nyorai (south)", "ja": "宝生如来（南方）" }
{ "en": "Amida Nyorai (west)", "ja": "阿弥陀如来（西方）" }
{ "en": "Fukujoju Nyorai (north)", "ja": "不空成就如来（北方）" }
{ "en": "According to Buddhism, Kechimyaku Sojo means the handing down of law (dharma) from a mentor to a disciple.", "ja": "血脈相承（けちみゃくそうじょう）は、仏教で師から弟子へと法(仏教)が伝えられることを指す。" }
{ "en": "Nichiren, who was the founder of the sect, declared himself to be the reincarnation of Jogyo Bosatsu, who was directly bestowed Kecchofuzoku based on No. 21 of Nyoraijinrikihon of \"Myohorenge-kyo\" (Annex of \"Mannen Kugo-honzon of December, 1274\").", "ja": "宗祖日蓮は自らを、『妙法蓮華経』の如来神力品第二十一において、結要付属（けっちょうふぞく）を直授された上行菩薩の再誕であると宣言（『文永11年12月の万年救護本尊』脇書、1274年。" }
{ "en": "There are many other authorities.", "ja": "その他典拠多数）。" }
{ "en": "Additionally, he asserted that he received Shingon Mikkyo's 'twenty-third chakuchaku (legitimate) sojo, as extended from Dainichinyorai to Nichiren' (from \"Fudo Aizen Kankenki,\" a posthumous writing by Nichiren).", "ja": "また併せて、真言密教の「大日如来より日蓮に至る二十三代嫡々相承」までも受けたと主張（『不動・愛染感見記』）。" }
{ "en": "According to the description of \"Risho-in Kechimyaku\" of Daigo-ji Temple (collection of Kanazawa-Bunko), the name \"Nichiren\" appears twenty-fifth, and this position coincides with the name at the twenty-third position from Dainichinyorai; however, it is not clear whether \"Nichiren\" in \"Risho-in Kechimyaku\" and the founder are one and the same.", "ja": "なお、醍醐寺の『理性院血脈』の記（金沢文庫蔵）には、確かに25番目に「日蓮」の名があり、大日如来とこの「日蓮」の間は二十三代となって符合するのだが、この『理性院血脈』の「日蓮」と宗祖が同一人物であるかどうかは定かではない。" }
{ "en": "Since then, the sole inheritor of Kechimyaku Sojo has asserted the legitimacy of Nichiren Shoshu sect, and this position has been passed from the incumbent Hossu (chief priest) to his successor; the position itself guarantees absolute authority in controlling propagation activities, as well as the exclusive power to adjudicate on disputes concerning doctrine, to give permission for depicting the principal icon of a temple, and to bestow various titles.", "ja": "以来、唯授一人の血脈相承（ゆいじゅいちにんのけちみゃくそうじょう）が、日蓮正宗の正統性を主張し、また、時の法主による広宣流布指揮の絶対性、教義論争裁定・本尊書写・各種称号授与の専有性を保障するものとして、法主から次期法主へと伝えられている。" }
{ "en": "Kechimyaku Sojo is often mystified by saying, for example, 'various elements that cannot be captured as objects (such as the attitude for faith, spirituality and accumulation of pious acts, etc.) are inherited by golden paper or through oral transmission.'", "ja": "「物体として捉える事が出来ない種々の要素（信仰態度や霊性、累積された功徳など）が、金紙や口伝によって相続される」などと、神秘化して考えられる場合が多い。" }
{ "en": "On the other hand, there is a simple understanding of Kechimyaku Sojo that its most essential core element exists only in the transfer of 'Honmonkaidan-no-Daigohonzon' (principal image of the Nichiren Shoshu sect).", "ja": "しかし、血脈相承の最重要の根幹は「本門戒壇の大御本尊」授受の一点のみに存する、とのシンプルな捉え方も一方にある。" }
{ "en": "Depending on the times and circumstances, Kechimyaku Sojo could be done in the form of confidential affairs whose dissemination to the public would not be expected for some time to come.", "ja": "血脈相承は時と場合により、当分の間は公表しない内証形式がとられることがある。" }
{ "en": "It is said that in the past, Sojo from the third (Nichimoku) to the 4th (Nichido) and from the sixty-sixth (Nichidatsu) to the sixty-seventh (Nikken) was done in the form of confidential affairs, but some deny that regarding the case of Sojo to Nikken.", "ja": "過去には3祖日目から4世日道へ、66世日達から67世日顕への相承が内証形式で行われたとされるが、日顕への相承については否定する者もいる。" }
{ "en": "The Nichiren Shoshu sect asserts that only the chief priests of Taiseki-ji Temple inherited after Nichiren-Nikko-Nichimoku.", "ja": "日蓮正宗では日蓮-日興-日目以降の歴代大石寺住職のみに伝わるとしている。" }
{ "en": "However, the Nichiren sect rebuffs the assertion of the Nichiren Shoshu sect on the following grounds:", "ja": "しかしながら、日蓮宗サイドでは、下記の理由を根拠にこれを否定している。" }
{ "en": "If the assertion of the Nichiren Shoshu sect is true, it means that out of six old monks who were the disciples of the founder, five old monks who became anti Nikko were persons who had defamed the law (dharma); the question remains as to why the founder could not have predicted their behavior and acknowledged them as disciples.", "ja": "日蓮正宗の主張が真実なら、宗祖の本弟子六老僧の中で後に反・日興となった五老僧は全て謗法化した人物ということになるが、なぜ宗祖は、彼ら五人の謗法化を予見することもできずに本弟子として認めたのか。" }
{ "en": "Nika (two) Sojo, which consisted of two notes, 'Ikegami Sojo-sho' and 'Minobu Sojo-sho,' on which the Nichiren Shoshu sect's assertion is based, is bogus because it does not appear in the early record of Komon-ryu school.", "ja": "日蓮正宗の主張の根拠である「池上相承書」「身延相承書」の二箇相承は、興門流の初期の記録には存在しないから偽書である。" }
{ "en": "Minobu Sojo is bogus because its date and the activities of Nichiren don't coincide.", "ja": "身延相承の日付けと日蓮の行動が一致しないから偽書である。" }
{ "en": "Nika Sojo cannot even be the subject of discussion because it was stored at Omosu-dansho (an institute established in Omosu for the purpose of educating disciples; currently Kitayama Honmon-ji Temple), where Nikko lived after retirement, not at Taiseki-ji Temple which Nikko had ceded to Nichimoku, and because its original document is now missing.", "ja": "二箇相承は日興が日目に譲った大石寺ではなく、日興が晩年隠居した重須談所（現在の北山本門寺）に保管されていたとされる文書である上に、原本は現在では行方不明であるから論議の対象にすらならない。" }
{ "en": "As for the whereabouts of Nika Sojo, there are various assessments.", "ja": "なお、二箇相承の原本の所在については、下記のような説がある。" }
{ "en": "One view holds that it was completely lost due to looting by the army of Katsuyori TAKEDA.", "ja": "武田勝頼軍の略奪に伴い完全に紛失した。" }
{ "en": "The other view holds that it was not lost because there is a record that Ieyasu TOKUGAWA read the original copy and Kitayama Honmon-ji Temple is in fact storing it in confidence.", "ja": "徳川家康が二箇相承真筆を披見した記録があるから紛失説は誤りで、実は北山本門寺が秘蔵・隠蔽している。" }
{ "en": "Traditionally, Kitayama Honmon-ji Temple has given little consideration to Kechimyaku Sojo.", "ja": "北山本門寺では、伝統的に言っても、血脈相承というもの自体を極めて軽視してきた。" }
{ "en": "From the very beginning, Nichidai, who was ceded Omosu by Nikko, was expelled by the people adherent to Omosu.", "ja": "まずその出発点からして、日興から重須を譲られた日代は、一山大衆の手によって追放の憂き目に遭っている。" }
{ "en": "Naturally, the temple did not approve the transfer of Kechimyaku Sojo from Nikko to Nichimoku.", "ja": "当然、日興から日目への血脈相承も認めなかった。" }
{ "en": "Currently, it even denies Nika Sojo and strives solely to preserve the status of the 'head temple of the Nichiren-shu sect.'", "ja": "さらに現在では、二箇相承も否定して、ひたすら「日蓮宗大本山」としての地位の保全に努めている。" }
{ "en": "Nishiyama Honmon-ji Temple did not approve Kechimyaku Sojo from Nikko to Nichimoku but instead split away, claiming the legitimacy of Nichidai based on \"Hattsu Yuzurijo (eight notes that document the will to transfer the property or possession to the offspring or disciples).\"", "ja": "西山本門寺では、日興から日目への血脈相承を認めず、『八通譲り状』を根拠に日代正統説を立てて分派。" }
{ "en": "Hota Myohon-ji Temple and Koizumi Kuon-ji Temple did not approve Kechimyaku Sojo from Nichimoku to Nichido but instead split off, claiming the legitimacy of Nichigo.", "ja": "保田妙本寺・小泉久遠寺では、日目から日道への血脈相承を認めず、日郷正統説を立てて分派。" }
{ "en": "They once came under the jurisdiction of Taiseki-ji Temple in 1957 but became independent again in the Heisei period after seeing the conflict between Soka Gakkai and the sect.", "ja": "昭和32年、大石寺に一旦は帰属したが、創価学会と宗門の争いを見て、平成になって再び独立した。" }
{ "en": "During the era of Nichizon, its original chief priest (of Kyoto Yobo-ji Temple) acknowledged Kechimyaku Sojo from Nichimoku to Nichido, and during the Edo period it turned out nine consecutive hossu as being the most overriding branch temple of Taiseki-ji Temple.", "ja": "京都要法寺では、初代日尊の時代には、日目から日道への血脈相承も認めていたし、江戸時代には大石寺の最有力の末寺として9代連続で法主を輩出したこともあった。" }
{ "en": "However, over the years it gradually became independent and dissolved the affiliation with Taiseki-ji Temple by denying Kechimyaku Sojo.", "ja": "しかし、長い年月の中で徐々に独立的傾向が高まっていき、遂に血脈相承を否定して大石寺との本末関係を解消するに至った。" }
{ "en": "Currently, it is independent as the head temple of the 'Nichiren Honshu sect.'", "ja": "現在では「日蓮本宗」の本山として自立している。" }
{ "en": "Soon after the expulsion of five monks in 1980, Shoshin-kai filed court litigation requesting a confirmation of the non-existence of the position of the chief abbot (superintendent priest) on the grounds that Kechimyaku Sojo from Nichidatsu to Nikken doesn't appear to have been done, and that consequently the chief abbot in question lacked qualification.", "ja": "正信会では、1980年の僧侶5名擯斥処分直後に、日達から日顕へ血脈相承した形跡がないので、管長の資格が無いとして、管長地位不存在確認を裁判所に提訴した。" }
{ "en": "Since then, it has continued to deny Kechimyaku Sojo in various respects, doing so as ammunition for attacking the Nikken and Nichiren Shoshu sects.", "ja": "以後、日顕及び日蓮正宗への攻撃材料として様々な側面から日蓮正宗の血脈相承を否定。" }
{ "en": "The litigation itself was dismissed on the grounds that the subject matter cannot be the subject of litigation because, like the problem of temple occupation, it is a matter of faith.", "ja": "なお、裁判自体は正信会による寺院占拠問題と同じように、信仰次元の問題なので、裁判の対象ではない。として棄却された。" }
{ "en": "(A well-known judicial precedent concerning the legal theory of a partial society)", "ja": "（いわゆる部分社会論の法理として有名な判例）" }
{ "en": "Recently, some monks have remarked that Kechimyaku Sojo from Nichidatsu to Nikken was done.", "ja": "また、最近、一部僧侶が日達から日顕への血脈相承があったと発言している。" }
{ "en": "According to them, Kechimyaku Sojo was in fact performed but they had pretended otherwise as it provided ammunition for attack.", "ja": "当人によれば、実際にはあったが、攻撃材料としてなかったことにしようというものである。" }
{ "en": "Since the excommunication in 1991, Soka Gakkai has asserted that Kechimyaku Sojo ended long ago.", "ja": "創価学会では、1991年の破門以降は、血脈相承はとうの昔に切れていると主張している。" }
{ "en": "After the headquarters instruction meeting held on April 12, 1999, Fuji Taiseki-ji Kensho-kai asserts, in the form of echoing the assertion of Shoshin-kai, that Nichidatsu could not bestow Kechimyaku Sojo to anyone because he had died suddenly as a consequence of Buddha's penalty relating to the change of doctrine.", "ja": "冨士大石寺顕正会では、1999年4月12日の本部指導会以降、正信会の主張に相乗りする形で、教義変更の仏罰で日達は急死したため、血脈相承を誰にも授けられなかった。" }
{ "en": "It further asserts that Nikken assumed the position of Hossu by pretending that he had been bestowed Kechimyaku Sojo, even though it had not occurred.", "ja": "日顕は、血脈相承を受けてないのに受けたと詐称して登座した。と主張し始めている。" }
{ "en": "Koen OTANI (February 27, 1875 - February 6, 1943) was a Jodo Shinshu (the True Pure Land Sect of Buddhism) monk who was the 23rd Hossu (head priest) of the Otani School of the Jodo Shinshu.", "ja": "大谷光演（おおたにこうえん　1875年（明治8年）2月27日-1943年（昭和18年）2月6日）は、浄土真宗の僧で、真宗大谷派第23代法主。" }
{ "en": "He was head of the Otani School of the Jodo Shinshu.", "ja": "真宗大谷派管長。" }
{ "en": "He was a haiku poet.", "ja": "俳人。" }
{ "en": "He held the title of count.", "ja": "伯爵。" }
{ "en": "His posthumous Buddhist name was 'Muryo Koin.'", "ja": "院号は「無量光院」。" }
{ "en": "His homyo (a Buddhist name given to a person who has died or has entered the priesthood) was 'Shonyo.'", "ja": "法名(浄土真宗)は「彰如（しょうにょ）」。" }
{ "en": "His pseudonyms included 'Kubutsu' and 'Kuho.'", "ja": "雅号は「句仏（くぶつ）」・「愚峯（ぐほう）」など。" }
{ "en": "His childhood name was 'Kuyo Maro.'", "ja": "幼名は「光養麿」。" }
{ "en": "His wife was Sanetomi SANJO's third daughter Ayako.", "ja": "妻は、三条実美の三女・章子。" }
{ "en": "Koen OTANI studied traditional Japanese painting under Bairei KONO and Seiho TAKEUCHI, was influenced by Shiki MASAOKA and commented on in the magazine \"Hototogisu\" by Hekigoto KAWAHIGASHI and Kyoshi TAKAHAMA who he admired and looked up to.", "ja": "幸野楳嶺や竹内栖鳳に日本画を学び、また正岡子規の影響を受け、『ホトトギス(雑誌)』誌にて河東碧梧桐、高浜虚子らに選評してもらい、彼らに傾倒して師と仰いだ。" }
{ "en": "He later broke from the influence of \"Hototogisu\" and followed his own path.", "ja": "後に『ホトトギス』誌の影響から脱し独自の道を歩む。" }
{ "en": "During his lifetime, he wrote many haiku poems (approximately 20,000) and used his poetic talent to forge his own reputation within the haiku world.", "ja": "生涯に多くの俳句（約2万句）を残し、文化人としての才能を発揮、日本俳壇界に独自の境地を開いた。" }
{ "en": "He is affectionately known as Kubutsu Shonin (meaning 'one who uses haiku poetry to praise Buddha').", "ja": "句仏上人（「句を以って仏徳を讃嘆す」の意）として親しまれる。" }
{ "en": "February 27, 1875: Born to father Koei OTANI, 22nd Hossu (head priest) of the Otani School of the Jodo Shinshu.", "ja": "1875年（明治8年）2月27日、第22代法主大谷光瑩の次男として誕生。" }
{ "en": "1885: Entered the Buddhist priesthood.", "ja": "1885年（明治18年）、得度。" }
{ "en": "November 1908: Inherited the position of 23rd Hossu (head priest) of the Otani School of the Jodo Shinshu from his father Koei.", "ja": "1908年（明治41年）11月、隠居した父・光瑩より第23代法主を継承し、真宗大谷派管長となる。" }
{ "en": "1911: Conducted a service commemorating the 650th year since the death of sect founder Shinran Shonin.", "ja": "1911年（明治44年）、宗祖親鸞聖人六百五十回御遠忌法要を厳修。" }
{ "en": "1925: Failure of mining operations on the Korean Peninsula resulted in the disruption of Higashi Hongan-ji Temple's finances for which he took responsibility and retired, passing his position of Hossu onto his eldest son Kocho OTANI.", "ja": "1925年（大正14年）、朝鮮半島における鉱山事業の失敗から、東本願寺の財政を混乱させ引責隠退し、長男の大谷光暢に法主を譲る。" }
{ "en": "February 6, 1943: Passed away aged 68.", "ja": "1943年（昭和18年）2月6日、68歳にて逝去。" }
{ "en": "\"Kubutsu Kushu\" (Yomiuri Shimbun, 1959)", "ja": "『句仏句集』（読売新聞社・1959年）" }
{ "en": "\"Haikai Saijiki Shinnen\" (Kaizo-sha, 1948)", "ja": "『俳諧歳時記新年』共著（改造社・1948年）" }

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