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Hoshikuzu

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{ "en": "With the emergence of Mahayana Buddhism, it was regarded as an important ascetic training (Buddhism) to admire the virtue of Buddhas and hold a mass.", "ja": "大乗仏教初期には、諸仏の徳を讃嘆し供養することが大切な行(仏教)とされた。" }

{ "en": "The Tendai sect performs Jogyo-zanmai as ascetic training at Jogyo-do (Jogyo-zanmai-do, Hanshu-zanmai-do)of Mt. Hiei-zan.", "ja": "天台宗に比叡山の常行堂（常行三昧堂・般舟三昧堂）における常行三昧がある。" }

{ "en": "The Kanmuryoju-kyo Sutra (meditation sutra), in which Kanso Nenbutsu is described, are not seen in the books translated into Sanskrit or Tibetan, and there are theses that it was edited in China or Central Asia, so that Kanso Nenbutsu was a mainstream at the early stage of Jodo-kyo in China.", "ja": "観無量寿経では観想念仏が説かれているが、観無量寿経はサンスクリット本やチベット語訳本が発見されておらず、中国もしくは中央アジア編纂説があるように、中国の浄土教では初期は観想念仏が主流であった。" }

{ "en": "In Japan, Kanso Nenbutsu was mainstream in Nara Buddhism (the Hosso sect) and Heian Buddhism (the Tendai sect).", "ja": "日本でも奈良仏教（法相宗）・平安仏教（天台宗）では、観想念仏が主流であった。" }

{ "en": "In Ojoyoshu, written by Genshin (a priest), Kanso Nenbutsu was accorded high value and was therefore popular among aristocrats during the Heian period.", "ja": "源信(僧侶)著の往生要集では観想念仏の重視が説かれており、平安貴族に流行した。" }

{ "en": "Given that influence, the style of architecture and art by which to show the Pure Land and Amida-triad (such as Byodoin Temple in Uji and Chuson-ji Temple in Hiraizumi) developed during the Heian period.", "ja": "その影響で、平安時代は極楽浄土や阿弥陀三尊を表現する建築様式（宇治の平等院や平泉の中尊寺など）や美術様式が発展した。" }

{ "en": "Particularly, Zendo insisted that a tenacious belief in Buddha and the invocation of the Buddha's name were the same, and recommended the invocation of the Buddha's name.", "ja": "ことに、善導は憶念と称名とは同一であると主張して、称名念仏を勧めた。" }

{ "en": "It did not need to mediate Amitabha Buddha and the Pure Land in particular, so architected spaces (temples and halls) and religious arts (statues and pictures of Buddha) were not necessary either.", "ja": "阿弥陀仏や浄土を瞑想することを特に要さないため、特別な修行や浄土を観想するための建築空間（寺院・堂）や宗教美術（仏像・仏画）は不要である。" }

{ "en": "Therefore, since anyone could recite Buddha's name without regard to time or space, it contributed to the prevalence of Buddhist invocation among people from various walks of life.", "ja": "従って、時間と空間を問わず誰でも称名念仏できるため、幅広い層の民衆に対する念仏の普及に貢献した。" }

{ "en": "The stream of invocation of the Buddha's name was taken over by Ryonin, a founder of the Yuzu Nenbutsu sect, at the end of the Heian period in Japan, and the invocation by the Yuzu Nenbutsu sect recited 'Namu Amidabutsu' and was later called Dai Nenbutsu (大念仏).", "ja": "称名念仏の流れは、平安時代末期の日本において、融通念仏の祖の良忍に受け継がれ、その後の融通念仏宗では「南無阿弥陀仏」と称え、「大念仏」という。" }

{ "en": "In the Jodo sect, which was founded by Honen, Senju-nenbutsu (meaning the single-minded recitation of 'Namu Amidabutsu') has been incorporated and taken over by the Jodo Shinshu sect founded by Shinran, from the same lineage.", "ja": "法然が開いた浄土宗では「南無阿弥陀仏」をひたすら称える「専修念仏」を行い、同系宗派の親鸞の浄土真宗にも受け継がれている。" }

{ "en": "Odori Nenbutsu is to recite Buddhist invocation and songs, dancing while beating a drum or ringing a bell.", "ja": "踊念仏（おどりねんぶつ）とは、太鼓・鉦（かね）などを打ち鳴らし、踊りながら念仏・和讃を唱えること。" }

{ "en": "In the Kamakura period, when Ippen of the Jishu sect visited Tomono of Shinano Province (Saku City, Nagano Prefecture), he performed Odori Nenbutsu after the example of Kuya.", "ja": "鎌倉時代、時宗の一遍が信濃国の伴野（長野県佐久市）を訪れたとき、空也に倣って踊念仏を行った。" }

{ "en": "After these events, priests of the Jishu and Ikko-shu sects (meaning the lineage of Shunjo IKKO as opposed to the Jodo Shinshu sect, later the Jishu Ikko-ha sect) came to perform it in missionary work, whereby it spread throughout the country.", "ja": "それ以来、時宗・一向宗（一向俊聖の系統の事で浄土真宗とは別宗派、後の時宗一向派）の僧が遊行に用いるようになり全国に広まった。" }

{ "en": "It had a significant influence on Bon Odori dance, Nenbutsu folk dances and the kabuki Odori dance, as begun by IZUMO no Okuni.", "ja": "盆踊りや念仏踊り、出雲阿国の創始した歌舞伎踊りに大きな影響を与えた。" }

{ "en": "Chinese Tendai Sect is a sect of Mahayana Buddhism, and its eventual founder was Chigi (538 - 597, Tendai Chisha Daishi) who was active in the Sui period.", "ja": "中国の天台宗は、隋の智ギ（ちぎ）（538年-597年、天台智者大師）を実質的な開祖とする大乗仏教の宗派である。" }

{ "en": "Its first and second founder was Emon of Hokusei and Kozan Eshi (515 - 577) respectively and Chigi was Eshi's disciple (it is also said that the 1st founder was Ryuju, the 2nd was Emon, the 3rd was Eshi and the 4th was Chigi)", "ja": "初祖は北斉の慧文、第二祖は衡山慧思（515年-577年）であり、慧思の弟子が智ギである（竜樹を初祖とし慧文を第二、慧思を第三、智顗を第三祖とする場合もある）。" }

{ "en": "Chigi was a scholar priest who originated a doctrine based on Hokke-kyo sutra, Makahannya haramikyo sutra and Daichidoron (Commentary on the Great Wisdom Sutra) that were translated by Kumaraju as well as Nehangyo sutra, advocated Kyoso hanjaku (theory on the history of sutra establishment) based on Goji hakkyo, which deems Hoke-kyo sutra as paramount, and preached to become Buddha through shikan (Tendai Meditation).", "ja": "智ギは、鳩摩羅什訳の法華経・摩訶般若波羅蜜経・大智度論、そして涅槃経に基づいて教義を組み立て、法華経を最高位に置いた五時八教という教相判釈（経典成立論）を説き、止観によって仏となることを説いた学僧である。" }

{ "en": "However, there are views asserting 'Hoke-kyo sutra translated by Kumaraju is substantially different from the existent Sanskrit version and in particular, Hobenbon daini, which Tendai Sect emphasizes might have been modified based on Kumaraju's own doctrine.'", "ja": "しかしながら、「鳩摩羅什の訳した法華経は、現存するサンスクリット本とかなり相違があり、特に天台宗の重んじる方便品第二は羅什自身の教義で改変されている」という説がある。" }

{ "en": "In view of the fact that Kumaraju attached importance to Hoke-kyo sutra, Makahannya haramikyo sutra and Daichidoron, it can be said that the foundation of the Tendai Sect was triggered by Kumaraju.", "ja": "羅什が法華経・摩訶般若波羅蜜経・大智度論を重要視していたことを考えると、天台宗設立の契機は羅什にあるといえなくもない。" }

{ "en": "Chigi's Hokke gengi (Essentials of the Lotus Sutra), Hokke mongu (Commentary on the Lotus Sutra) and Makashikan (Mahayana Practice of Cessation and Contemplation) are collectively called Sandaibu (the three important scriptures) and are deemed as the essence of Tendai Sect Buddhism.", "ja": "主に智顗の法華玄義、法華文句、摩訶止観の三大部を天台宗の要諦としている。" }

{ "en": "Shoan Kanjo (561 - 632), 4th founder, recorded and compiled these writings by Chigi.", "ja": "これらの智ギの著作を記録し編集したのが、第四祖章安灌頂（561年-632年）である。" }

{ "en": "After Kanjo, the sect was succeeded by Chii (? - 680), Kanjo's disciple, followed by Ei (634 - 713), Chii's disciple, and Sakei Genro(673 - 754).", "ja": "灌頂の弟子に智威（？-680年）があり、その弟子に慧威（634年-713年）が出て、その後に左渓玄朗（673年-754年）が出る。" }

{ "en": "As the influence of Tendai Sect declined after Kansho, Sakei Genro is assumed as the 5th founder.", "ja": "灌頂以後の天台宗の宗勢は振るわなかったため、玄朗が第五祖に擬せられている。" }

{ "en": "Keikei Tannen, 6th founder, who was a disciple of Genro and is deemed as the beginner of the restoration of Tendai Sect, wrote many books concerning the doctrine of the Tendai Sect, including Sandaibu.", "ja": "玄朗の弟子に、天台宗の中興の祖とされる第六祖、荊渓湛然（711年-782年）が現れ、三大部をはじめとした多数の天台典籍に関する論書を著した。" }

{ "en": "However, the last one is seldom used because it could be confused with Hokke Sect of Nichiren kyogaku (religious doctrine advocated by Nichiren).", "ja": "但し、最後の呼び名は日蓮教学の法華宗と混乱を招く場合が有るために用いないことが多い。" }

{ "en": "The writings related to the Tendai Sect were initially brought into Japan by Ganjin Wajo, who was a priest of the Ritsu Sect as well as the Tendai Sect.", "ja": "初め、律宗と天台宗兼学の僧鑑真和上が来日して天台宗関連の典籍が日本に入った。" }

{ "en": "Then, Denkyo daishi Saicho (767 - 822) traveled to Tang (805), visited Mt. Tendai, learned the doctrine of the Tendai Sect, returned to Japan (806) and founded the Japanese Tendai Sect.", "ja": "次いで、伝教大師最澄（さいちょう、767年-822年）が延暦24年（805年）唐に渡り天台山にのぼり、その教えを受けて翌年（806年）帰国し伝えたのが日本における天台宗のはじまりである。" }

{ "en": "At that time, Nanto rokushu (the six sects of Buddhism which flourished in ancient Nara), such as the Hosso Sect and the Kegon Sect, had already been introduced into Japan, but in China, they were the sects that were founded later than Tendai Sect.", "ja": "この時代、すでに日本には法相宗や華厳宗など南都六宗が伝えられていたが、これらは中国では天台宗より新しく成立した宗派であった。" }

{ "en": "After returning to Japan, Saicho came back to Enryaku-ji Temple on Mt. Hiei and since then, he nurtured many Buddhist monks including Ennin and Enchin.", "ja": "最澄は日本へ帰国後、比叡山延暦寺に戻り、後年円仁・円珍等多くの僧侶を輩出した。" }

{ "en": "As Saicho advocated the doctrine of Hokke ichijo which asserted all people were able to become Buddha, disputes arose between Nara Buddhism (Nanto rokushu) which stuck to the position of Theravada Buddhism.", "ja": "最澄はすべての衆生は成仏できるという法華一乗の立場を説き、小乗的立場を堅持する奈良仏教と論争が起こる。" }

{ "en": "His innovative initiatives to establish Daijo kaidan, recognize monks who received Daijokai (the commandment of Mahayana Buddhism) as Tendai Sect monks and train them as Bosatsuso (priests of Mahayana Buddhism) by containing them in Mt. Hiei for 12 years deepened the confrontation between Nara Buddhism, which monopolized, due to vested interests, and Kaidan-in which were authorized to grant Shojokai (commandments of Theravada Buddhism) brought by Ganjin Wajo.", "ja": "また、鑑真和上が将来した小乗戒を授ける戒壇院を独占する奈良仏教に対して、大乗戒壇を設立し、大乗戒を受戒した者を天台宗の僧侶と認め、菩薩僧として12年間比叡山に籠山して学問・修行を修めるという革新的な最澄の構想は、既得権益となっていた奈良仏教と対立を深めた。" }

{ "en": "As Daijokai was deemed at that time as commandments for secular people, not for Buddhist monks (even at present, Daijokai is not recognized as Buddhist precepts under Theravada Buddhism, such as Sri Lanka Theravada Buddhism), the refutation by Nanto (Nara) priests might be reasonable in light of the common sense that then prevailed.", "ja": "当時大乗戒は俗人の戒とされ、僧侶の戒律とは考えられておらず（現在でもスリランカ上座部など南方仏教では大乗戒は戒律として認められていない）、南都の学僧が反論したことは当時の常識に照らして妥当なものと言えよう。" }

{ "en": "As a result of disputes, imperial sanction concerning Daijo kaidan was given after Saicho's death and the Tendai Sect was formally established, both in name and substance, as an independent religious sect.", "ja": "論争の末、最澄の没後に大乗戒壇の勅許が下り、名実ともに天台宗が独立した宗派として確立した。" }

{ "en": "Religious sects that deem Nichiren to be the real Buddha in the Mappo era criticize the current Japanese Tendai Sect asserting that it is close to the Shingon Sect because it has substantially incorporated the elements of Esoteric Buddhism and the teaching of Mt. Hiei was distorted by Ennin and Enchin because they incorporated Shingon Esoteric Buddhism after Saicho's death and against his will.", "ja": "日蓮を末法の本仏とする宗派などは、現在の日本の天台宗は密教を大幅に取り入れているためむしろ真言宗に近く、最澄亡き後、その意向を無視した円仁・円珍などが真言密教を取り入れ比叡山を謗法化（正しい法を信じずそしること）したものだと批判する向きもある。" }

{ "en": "When Tendai daishi Chigi, who is said to be the founder of Tendai Sect in China, advocated Kyoso hanjaku (also called Kyohan for short) based on Goji hakkyo, in which he systemized Buddhism as a whole according to the doctrine of Hokke-kyo sutra, Esoteric Buddhism had not yet been introduced and therefore, it was not included in Kyohan.", "ja": "当初、中国の天台宗の祖といわれる天台大師智顗が、法華経の教義によって仏教全体を体系化した五時八教の教相判釈（略して教判という）を唱えるも、その時代はまだ密教は伝来しておらず、その教判の中には含まれていなかった。" }

{ "en": "However, Esoteric Buddhism, the latest Buddhism at the time, had already been introduced when Denkyo daishi Saicho, the founder of the Japanese Tendai sect, traveled to Tang.", "ja": "しかし日本天台宗の宗祖・伝教大師最澄が、唐に渡った時代になると最新の仏教である密教が伝えられていた。" }

{ "en": "As Saicho worried that Japanese Esoteric Buddhism was imperfect, he received Kanjo (a ceremony to be the successor) of Esoteric Buddhism from Jungyo and returned to Japan with the intention of systemizing Buddhism as a whole, including Esoteric Buddhism.", "ja": "最澄はまだ日本では密教が不備であることを憂い、密教を含めた仏教のすべてを体系化しようと考え、順暁（じゅんぎょう）から密教の灌頂を受け持ち帰った。" }

{ "en": "When Kukai returned from Tang one year later after Saicho had returned, Saicho recognized that the Esoteric Buddhism he had learned in Tang from Jungyo was collateral and asked Kukai with the utmost courtesy to take him in as a disciple in order to study Esoteric Buddhism, but he eventually parted from Kukai due to their differences in views on Buddhism.", "ja": "しかし最澄が帰国して一年後に空海が唐から帰国すると、自身が唐で順暁から学んだ密教は傍系のものだと気づき、空海に礼を尽くして弟子となり密教を学ぼうとするも、次第に両者の仏教観の違いが顕れ決別した。" }

{ "en": "Due to the above, incorporation of perfect Esoteric Buddhism into Tendai kyogaku was stopped.", "ja": "これにより日本の天台教学における完全な密教の編入はいったんストップした。" }

{ "en": "However, there is no doubt about the fact that Saicho intended to establish the doctrine of comprehensive Buddhism by integrating Buddhist precepts based on Hokke-kyo sutra, Zen, Nenbutsu (Buddhist prayer) and Esoteric Buddhism and his disciples, including Ennin and Enchin, succeeded Saicho's will, restudied Esoteric Buddhism and completed Tendai kyogaku which had been the earnest desire of Saicho.", "ja": "とはいえ、最澄自身が法華経を基盤とした戒律や禅、念仏、そして密教の融合による総合仏教としての教義確立を目指していたのは紛れもない事実であり、円仁・円珍などの弟子たちは最澄自身の意志を引継ぎ密教を学び直して、最澄の悲願である天台教学の確立を見たのである。" }

{ "en": "Therefore, it can be said that the origin of the current Tendai Esoteric Buddhism is not Ennin and Enchin but Saicho himself.", "ja": "したがって今日の天台密教の系譜は、円仁・円珍に起因するものではなく、そもそも最澄にその源流を見出だすことができる。" }

{ "en": "Further, as Enchin pointed out 5 defects in Kukai's 'Jujushinron' (Ten Stages of Mind Development) and refuted it as 'there is no superiority or inferiority between Tendai and Shingon,' the views held by sects which deem Nichiren to be the real Buddha that Ennin and Enchin distorted Tendai by incorporating Shingon Esoteric Buddhism, is completely denied by the above fact.", "ja": "また円珍は、空海の「十住心論」を五つの欠点があると指摘し「天台と真言には優劣はない」と反論しており、日蓮を本仏とする宗派の、円仁・円珍は天台に真言密教を取り入れ謗法化したなどという見解はここにおいても完全に否定されている。" }

{ "en": "The difference between Shingon Esoteric Buddhism (Tomitsu) and Tendai Esoteric Buddhism (Taimitsu) is that while Tomitsu advocates its doctrine with Dainichi nyorai being its principal image, Taimitsu takes the stance of Hokke ichijo with Shakamunibutsu of Kuon-jitsujo (eternal life of the Buddha), which is the principal image of Hokke-kyo sutra, being its principal image.", "ja": "なお真言密教（東密）と、天台密教（台密）の違いは、東密は大日如来を本尊とする教義を展開しているのに対し、台密はあくまで法華一乗の立場を取り、法華経の本尊である久遠実成の釋迦牟尼仏としていることである。" }

{ "en": "In view of the above-mentioned, it is pointed out that the Japanese Tendai Sect founded by Saicho is, in spite of the same name, a different one from the Chinese Tendai Sect which is based on Hokke-kyo sutra and founded by Chigi, and although it succeeds Chigi's doctrine and is based on Hokke-kyo sutra, it is a unique one that tried to fuse the elements of Zen, Buddhist precepts, nenbutsu and Esoteric Buddhism or the one that tried to develop Chigi's Tendai kyogaku while succeeding it.", "ja": "また上記の事項から、同じ天台宗といっても、智顗が確立した法華経に依る中国の天台宗とは違い、最澄が開いた日本の天台宗は、智顗の説を受け継ぎ法華経を中心としつつも、禅や戒、念仏、密教の要素も含み、それらの融合を試みた独特なもので、性格がやや異なるもの、また智顗の天台教学を継承しつつそれをさらに発展しようと試みたものであると指摘されている。" }

{ "en": "Ascetic training of the Tendai Sect emphasizes 'Shikan,' which is based on Hokke-kyo sutra and could be said to be Hokke Zen.", "ja": "天台宗の修行は法華経を中心とする法華禅とも言うべき「止観」を重んじる。" }

{ "en": "Ascetic training of the current Japanese Tendai Sect can be summarized in the words of \"asa daimoku, yu nenbutsu\" (read the Lotus Sutra in the morning and pray to Amida Buddha in the evening).", "ja": "また、現在の日本の天台宗の修行は朝題目・夕念仏という言葉に集約される。" }

{ "en": "In the morning, Buddhist monks practice daimoku, namely gyoho of chanting Hokke-kyo sutra (it is called hokke senbo) and in the evening, they practice gyoho of praying to a principal image Amida Buddha (it is called reiji saho).", "ja": "午前中は題目、つまり法華経の読誦を中心とした行法（法華懺法という）を行い、午後は阿弥陀仏を本尊とする行法（例時作法という）を行う。" }

{ "en": "The sect strengthened its basis by conducting incantation of Tendai Esoteric Buddhism (Taimitsu) and becoming comprehensive Buddhism (there is doubt and criticism concerning the reason why the sect needed to conduct nenbutsu and/or incantation if it believed the doctrine of Hokke-kyo sutra was right).", "ja": "天台密教（台密）などの加持も行い、総合仏教となる事によって基盤を固めた（しかし、法華経の教義が正しいのならば、なぜ念仏や加持を行わねばならないのか、という疑問・批判もある）。" }

{ "en": "Furthermore, in later years, the sect established the Tendai hongaku philosophy, which asserts that Buddhist nature dwells in all beings.", "ja": "さらに後世には全ての存在に仏性が宿るという天台本覚思想を確立することになる。" }

{ "en": "As the sect played a leading role in the education of Buddhism in Japan, many scholar monks who advocated new religious sect doctrines, such as the Yuzu Nenbutsu Sect, the Jodo Sect, the Jodo-Shin Sect, the Rinzai Sect, the Soto Sect and the Nichiren Sect, were turned out from the sect from the end of Heian period to Kamakura period.", "ja": "長く日本の仏教教育の中心であったため、平安時代末期から鎌倉時代にかけて融通念仏宗・浄土宗・浄土真宗・臨済宗・曹洞宗・日蓮宗などの新しい宗旨を唱える学僧を多く輩出する事となる。" }

{ "en": "Bosatsu, or Bodhisattva (in Sanskrit) is a disciplinant who wants to become Buddha (tries to become Nyorai) in Buddhism.", "ja": "菩薩（ぼさつ、bodhisattva(sanskrit)）は、仏教において、成仏を求める（如来に成ろうとする）修行者。" }

{ "en": "Later Bosatsu, in spite of a disciplinant, became a target of people's belief because it was considered to live with people and lead people to Buddha's teaching.", "ja": "後に菩薩は、修行中ではあるが、人々と共に歩み、教えに導くということで、庶民の信仰の対象となっていった。" }

{ "en": "It came from the phrase \"bodhi-sattva\" in Sanskrit.", "ja": "サンスクリット語のボーディサットヴァ(bodhi-sattva)を音写したものである。" }

{ "en": "Bodhi means 'awake,' and sattva means 'a living person' so that it was freely translated into 'the living things' or 'humanity.'", "ja": "bodhiは「覚」であり、sattvaは「生きている者」の意味で衆生とか有情と意訳された。" }

{ "en": "For this reason he is referred to in the two senses of 'a person who pursues enlightenment' and 'a person who has awakened' so that there are two kinds of Bosatsu in India, while in China 'an Indian Mahayana Buddhism monk' is also called Bosatsu.", "ja": "このため、「覚りを求める人」と「悟りを具えた人」の二つの意味で呼ばれるので、インドでの菩薩には2種類の菩薩が、さらに中国では「インドの大乗仏教の僧」を菩薩と呼んだ。" }

{ "en": "However, merely seeking enlightenment leads to the same as Shomon, Engaku and Bykakushibutsu, so that in order to avoid this, the Hannya-kyo sutra, a Mahayana sutra of the early stage, added Bodhisattva Mahasattva (菩薩摩訶薩) and Mahasattva (摩訶薩) (the great living thing) and differentiated Mahayana Bosatsu.", "ja": "ただし「覚りを求める」だけでは声聞（しょうもん）、縁覚（えんがく）、辟支仏（びゃくしぶつ、Pratyekabuddha）と同じになってしまうので、これをさけるために初期大乗経典である般若経では菩薩摩訶薩と、摩訶薩（偉大な衆生）を付加して大乗の菩薩を差別化している。" }

{ "en": "Additionally, in the Hannyashin-kyo sutra translated by Genjo there is a word, '菩提薩埵' in the latter part, which is said that it was intentionally divided into '菩提' and '薩埵' according to nirukti.", "ja": "なお、玄奘訳の般若心経には後段に「菩提薩」という語があるが、これは漢訳における語源学的解釈（nirukti）で意図的に〈菩提＋薩埵〉と分割したという説がある。" }

{ "en": "This had been segmented and structured in accordance with the development of Mahayana Buddhism, but various theories emerged according to the interpretation of sutra.", "ja": "これは、大乗仏教の発展とともに細分化、構造化されたが、経論によって所説が種々不同になった。" }

{ "en": "In \"Kegon-kyo Sutra\" and \"Sutra of the Fundamental Vows of the Jeweled Bodhisattva,\" the status or grades of training were divided into 52 ranks, ranging from Myokaku, Tokaku, Jicchi (Ten Stages), Jueko (Ten Transferences), Jugyo (Ten Behavioral Activities), Juju (Ten Dwelling), Jushin (Ten Faith), and from this 52 ranks have often been adopted.", "ja": "『華厳経』及び『菩薩瓔珞本業經』では、菩薩の境涯、あるいは修行の階位は、上から妙覚、等覚、十地、十廻向、十行、十住、十信の52の位にまで分けられ、この52位を採用することが多い。" }

{ "en": "The last position of the 52 ranks for Bosatsu training, Bosatsu in Tokaku rank, gets this rank by overcoming Mumyo, abidya, of Ippon.", "ja": "菩薩修行の階位である52位の最後の位で、等覚位の菩薩が、さらに一品（いっぽん）の無明を断じて、この位に入る。" }

{ "en": "It is the fifty-first rank and one of the highest of the 52 ranks for Bosatsu training, and it means that its wisdom and virtue become equal to those of Myokaku, a Buddha of 略万徳円満.", "ja": "菩薩修行の階位である52位の中、51位であり菩薩の極位で、その智徳が略万徳円満の仏、妙覚と等しくなったという意味で等覚という。" }

{ "en": "The 10 ranks from the highest are as follows: dharma-cloud, the finest wisdom, unperturbed state, afar practice, open mind, mastery of utmost difficulty, glowing wisdom, illumination, purity, and joy from the upper rank.", "ja": "上から法雲・善想・不動・遠行・現前・難勝・焔光・発光・離垢・歓喜の10位。" }

{ "en": "It was named '地', 'a land' because it can be compared to a land putting on all things and giving benefit to them that Bosatsu gets the wisdom of Buddha, keeps holding without moving, bears the burden of all living things, teaches them and gives them benefit.", "ja": "仏智を生成し、よく住持して動かず、あらゆる衆生を荷負し教下利益することが、大地が万物を載せ、これを潤益するからに似ているから「地」と名づく。" }

{ "en": "The 10 ranks from the highest are as follows: Transference of equalizing the boundless dharma realm; Transference of the liberation without any tie nor attachment; Transference of the mark of true suchness; Transference of viewing all sentient beings in equality and harmony; Transference of the good roots of equality and harmony; Transference of the store of boundless virtues; Transference of reaching everywhere; Transference of equalizing all Buddhas; Transference of non-destruction; and Transference of salvaging all sentient beings but detaching from any form of sentient being.", "ja": "上から入法界無量廻向・無縛無著解脱廻向・真如相廻向・等随順一切衆生廻向・随順一切堅固善根廻向・無尽功徳蔵廻向・至一切処廻向・等一切諸仏廻向・不壊一切廻向・救護衆生離衆生相廻向の10位。" }

{ "en": "They are the ranks in which a disciplinant does (廻施) all selfish and altruistic training that it had already done for the living things and tries to reach an enlightenment (仏果) by putting this good deed after Jugyo.", "ja": "十行を終わって更に今迄に修した自利・利他のあらゆる行を、一切衆生の為に廻施すると共に、この功徳を以って仏果に振り向けて、悟境に到達せんとする位。" }

{ "en": "The 10 ranks, from the highest, are as follows: manifesting in all things the pure, final and true reality; perfecting Buddha's law by complete virtues; exalting the paramitas among all beings; unimpeded; appearing in any form at will; never out of order; without limit; never resenting; beneficial service; and joyful service.", "ja": "上から真実・善法・尊重・無著・善現・離癡乱行・無尽・無瞋根・饒益・観喜の10位。" }

{ "en": "This is the rank where Bosatsu tries to relieve the living things in order to complete more altruistic training after getting a certification (印可) as a Buddhist (仏子) at the end of Juju.", "ja": "菩薩が、十住位の終に仏子たる印可を得た後、更に進んで利他の修行を完うせん為に衆生を済度することに努める位。" }

{ "en": "The 10 ranks from the highest are as follows: Kanjo, Abhiseka; Being the prince of the law; Being Buddha's son; Non-retrogression; The whole mind as Buddha's; Perfect expedience; Acquiring the seed of Tathagata; Unobstructed cultivation; Clear understanding and mental control; Setting objectives.", "ja": "上から灌頂・法王子・童真・不退・正信・具足方便・生貴・修行・治地・発心の10位。" }

{ "en": "It is called '住' in the sense that the mind of the disciplinant lives in Shintai, the real truth after Jushin.", "ja": "十信位を経て心が真諦（しんたい）の理に安住する、という意味で「住」と名づく。" }

{ "en": "The 10 ranks, from the highest, are as follows: Vow, Precept, Reflexive power, Non-retrogression, Concentration, Wisdom, Zeal, Remembrance, and Faith.", "ja": "上から願心・戒心・廻向心・不退心・定心・慧心・精進心・念心・信心の10位。" }

{ "en": "Additionally, Jushin names generically the gebon, (i.e., outer stages) the ranks from Juju to Jueko (called naibon, i.e., inner stages or the three virtuous positions) and the ranks from Jushin to Jueko (called 凡).", "ja": "なお、十信を外凡、十住～十廻向までを内凡あるいは三賢と称し、十信～十廻向までを凡と総称する。" }

{ "en": "Juchi and Tokaku names 因, Myokaku names 果, and the ranks from Juchi to Myokaku name 聖, which are in opposition to 凡", "ja": "また十地と等覚を因、妙覚を果と称し、十地～妙覚までを聖と総称し、凡と相対する。" }

{ "en": "Although there could be various reasons behind the development of the Mahayana Buddhism movement, it can be thought to be a movement that emerged due to the fact that any Hinayana priest who performed the ascetic practices of Shomon could not become Buddha.", "ja": "大乗仏教運動が起こった背景にはさまざまな理由が考えられるが、声聞の修行をしていた部派仏教（小乗仏教）の僧侶が誰も成仏できなかったことから起こった運動とも考えられる。" }

{ "en": "In Jataka, Shaka's previous life story, a figure of Shaka's previous life was also called Bosatsu.", "ja": "さらに釈迦の前生物語である本生話（ジャータカ）では、釈迦の前生の姿も菩薩と呼んでいる。" }

{ "en": "What was created as a representative of this Bosatsu was Miroku Bosatsu (Maitreya Bodhisattva), who was said to become Buddha next.", "ja": "この菩薩の代表として創造されたのが、次に成仏すると伝えられる弥勒菩薩である。" }

{ "en": "Miroku Bosatsu is considered to appear in this world as 弥勒仏 after ascetic training for 5670 million years.", "ja": "弥勒菩薩は56億7千万年の修行を経て、この世に弥勒仏として現れるとされる。" }

{ "en": "Despite having reached enlightenment already, Bosatsu, who was prohibited from becoming Buddha, was created.", "ja": "すでに悟りを得ているにもかかわらず、成仏を否定した菩薩も創造された。" }

{ "en": "This is because it was thought that the activity of Buddha itself had a restriction, so that a person who worked for Buddha hand and foot, as it were, was called Bosatsu.", "ja": "これは仏陀自身の活動に制約があると考えられたためで、いわば仏陀の手足となって活動する者を菩薩と呼ぶ。" }

{ "en": "They are not only symbols of Shaka's functions but also work as functions themselves.", "ja": "彼らは、釈迦のはたらきを象徴するたけでなく、はたらきそのものとして活動するのである。" }

{ "en": "Additionally, Kanzeon Bosatsu and Seishi Bosatsu are Bosatsu who work without regard to becoming Buddhas.", "ja": "他にも、観世音菩薩、勢至菩薩なども、自らの成仏とはかかわりなく、活動を続ける菩薩である。" }

{ "en": "In China, since the details of the Indian situation were not heard, the priests of the early Mahayana Buddhism were given honorific titles, of Bosatsu in particular.", "ja": "中国では、インドの有様が詳細に伝わったわけではないので、ことに初期大乗仏教の学僧たちを菩薩と尊称した。" }

{ "en": "There were Miroku Bosatsu created as Bosatsu in Isshohusho (一生補処, the rank where a disciplinant could become Buddha by one more reincarnation) and Miroku who were told to edit Yugashijiron (there is another opinion that another person edited it but that Miroku was asked to pretend to be an editor (仮託説)).", "ja": "創造された一生補処（あと一回の生で仏を補う処にある）の菩薩としての弥勒菩薩と瑜伽師地論を編纂したと伝えられる弥勒（仮託説もある）とがいる。" }

{ "en": "The following major Bosatsu were greatly admired: Kannon Bodhisattva, Kannon Bosatsu, who is depicted as a mother; Miroku Bosatsu who relieves people in the far future; Fugen Bosatsu, who appears in the Hokke-kyo sutra, which says women can become Buddhas and has been deeply admired by women; Monju Bosatsu, who controls the wisdom; and Zijo Bosatsu, who is at the roadsides and nearest to the grass roots.", "ja": "主な菩薩として、母性的なイメージが投影される観音菩薩、はるか未来で人々を救う弥勒菩薩、女人成仏を説く法華経に登場し女性に篤く信仰されてきた普賢菩薩、知恵を司る文殊菩薩、道端にたたずみ最も庶民の身近にある地蔵菩薩などが、尊崇されてきた。" }

{ "en": "As a stage of syncretization of Shinto with Buddhism there came the idea that the god of Japan hoped to escape from crime and achieve enlightenment as well as human beings.", "ja": "神仏習合の一段階として、日本の神も人間と同様に罪業から逃れ自らも悟りをひらくことを望んでいるという思想が生まれた。" }

{ "en": "This article describes the history of Hongwan-ji Temple of the Jodo Shinshu sect, founded by Shinran.", "ja": "この項目では、親鸞を宗祖とする浄土真宗における本願寺の歴史について述べる。" }

{ "en": "On November 28, 1262 (old lunar calendar), Shinran, a founder of the Jodo Shinshu sect, fell ill at Zenpo-bo of Sanjo Tominokoji and entered nirvana at the age of 90.", "ja": "弘長2年（1262年）11月28日(旧暦)浄土真宗の開祖親鸞は三条富小路の善法坊で発病し、90歳をもって入滅。" }

{ "en": "In 1272, the Otani Mausoleum was built in what is now the Rinka-cho, Higashiyama Ward (around Sotaiin, the north of Chion-in Temple's gate), the living place of Kakushinni, Shinran's youngest daughter, and Shinran's portrait was placed there.", "ja": "文永9年（1272年）親鸞の末娘覚信尼が住む地、現在の東山区林下町（知恩院山門北の崇泰院あたり）に大谷廟堂を造営、親鸞の影像を安置。" }

{ "en": "It is thought that the temple where Shinran's portrait was placed should be called Hongwan-ji Temple, after a transfer of the temple.", "ja": "寺院移転後は、この親鸞の影像を安置している寺を本願寺とするのが妥当と考えられている。" }

{ "en": "After that, her descendants were deemed to be successors, which later became a basis of inheritance by Kechimiyaku (血脈), a bloodline or lineage of succession, of Hongwan-ji Temple.", "ja": "以後、尼の子孫を留守職の後継者と定め、後の本願寺の血脈相続の基礎を築く。" }

{ "en": "Emperor Kameyama (who reigned from 1259 to 1274) gave the title of \"Kuon Jitsujo Amida Hongwan-ji Temple,\" but the mausoleum was ultimately destroyed because of infighting.", "ja": "亀山天皇（在位1259-1274）より『久遠実成阿弥陀本願寺』（くおんじつじょうあみだほんがんじ）という号を賜るが、その後内紛のため廟堂は破壊された。" }

{ "en": "In 1312 the third Rusushiki Kakunyo rebuilt Mausoleum as a temple, Senju-ji Temple.", "ja": "正和元年（1312年）三代覚如は廟堂を再建、寺院化し専修寺（せんじゅじ）とした。" }

{ "en": "He wrote \"Kuden-sho\" and described that the teachings of the Jodo Shinshu sect were transferred by word of mouth from Honen to Shinran, from Shinran to his grandson Nyoshin, and from Nyoshin to Kakunyo.", "ja": "『口伝鈔』を著し、浄土真宗の教えが、法然から親鸞、親鸞から孫の如信へ、如信から覚如に口伝されたとする。" }

{ "en": "This showed that Kakunyo, a chief priest of Hongwan-ji Temple, succeeded Shinran in the point of dharma as well.", "ja": "このことは、本願寺住持の覚如は、教えの上からも親鸞を継承することを表明した。" }

{ "en": "However, in reality it was difficult to establish an independent religious organization in Kyoto as opposed to established temples such as Enryaku-ji Temple, which acquired economic power over the years and in some cases had military forces.", "ja": "だが現実問題として、長年培ってきた経済力、場合によっては軍事力を有する延暦寺以下の既存寺院に対抗して京都の中で独自の教団を打ち立てる事は困難であった。" }

{ "en": "Before the Showa era it was oppressed in 1330, 1352 and 1388, and while other schools of Jodo Shinshu sect spread in eastern Japan and elsewhere, only Hongwan-ji Temple declined and was permitted existence on the condition of loyalty to Enryaku-ji Temple and the forbiddance of Buddhism invocation as a subtemple of Shorenin, which was influenced by Enyryaku-ji Temple.", "ja": "正和以後も元徳2年（1330年）・観応3年（1352年）・嘉慶_(日本)2年（1388年）にも弾圧を受けており、浄土真宗の他派が東国などで勢力を広めている間にも、逆に本願寺のみは衰退して延暦寺の支配下にあった青蓮院の末寺として延暦寺への忠誠と念仏の禁止を条件として存続を許されているという状況であった。" }

{ "en": "The Takada, a lay follower group (門徒) (based in Senshu-ji Temple), the Araki group and the Wada group were lineages of Shinbutsu and Kenchi.", "ja": "真仏・顕智の系統をひく高田門徒（専修寺を中心とする）・荒木門徒・和田門徒。" }

{ "en": "Also, Ryogen's group developed by using '名帳' and '絵系図' based in Bukko-ji Temple of Kyoto.", "ja": "また、了源の教団は、京都の仏光寺を中心にして「名帳」「絵系図」によって発展をとげた。" }

{ "en": "In 1390, Shakunyo, the fifth chief priest, built Zuisen-ji Temple (Nanto City) in Inami, Ecchu Province (Toyama Prefecture).", "ja": "明徳元年（1390年）第5代綽如は、越中国（富山県）井波に瑞泉寺(南砺市)を建立。" }

{ "en": "In the succeeding era of Zonnyo, it became more influential and Hongwan-ji groups were established in Omi Province (Shiga Prefecture), Kaga Province (Ishikawa Prefecture), Noto Province (Ishikawa Prefecture), Echizen Province (Fukui Prefecture), etc.", "ja": "つづく存如の時代に一段と前進し、近江国（滋賀県）・加賀国（石川県）・能登国（石川県）・越前国（福井県）などで本願寺教団の形成がみられる。" }