nntsuzu/KFTT huggingface dataset:
English: Then, there emerged a belief among the people that the reason why Shakyamuni could become Buddha after his death was not only because of his ascetic practices he made during he was alive, but also his long-lasting practices he had accomplished in his past world.
Japanese: 釈尊滅後、釈尊が仏になることができたのは、在世の修行のみならず、過去世における長い修行の結果であるという思想が生まれた。
English: And, Honbutsu was assumed to have been one of those Buddha who gave the most causal influence to Shakyamuni.
Japanese: やがて、それらの仏のなかでも、一番の原因となる本仏が想定されるようになったと考えられる。
English: In the early stage of Buddhism, Shakyamuni was believed to have been enlightened after completion of six-year-practices as a priest.
Japanese: 初期の仏教では、釈尊が出家して6年間修行して悟りを啓いたとしている。
English: However, somewhat later during the period after Shakyamuni's death, there came to the world a thought that Shakyamuni had already been a Buddha preaching dharma for a long time before he was born into this mortal world, as written in some Buddhist sutra like Hokke-kyo Sutra (the Lotus Sutra), which mentions in its Chapter 16 (the Life Span of the Tathagata), for example, 'it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.'
Japanese: しかし釈尊滅後、やや時代が下ると、法華経などのような一部の経典において、たとえば如来寿量品第十六には、「我実に成仏してより已来、無量無辺百千万億那由陀劫なり」などと書かれ、釈尊は、生まれる前にすでに仏であり長い間、法を説いていたという思想が生まれた。
English: This thought has caused to bring about a belief that Buddhahood may be attained not through practices in this mortal world, but only after completion of mind-boggling ryakko-shugyo (countless kalpas of practices to reach enlightenmment in Buddhism) through the long long circle of transmigration.
Japanese: これらの思想は、現世における修行で仏になったのではなく、長い長い輪廻の間、気の遠くなるような修行（歴劫修行＝りゃっこうしゅぎょう）の果てに、ようやく成仏ができるという思想を生み出す元と成った。
English: On the other hand, this thought provoked adverse reactions that no body could ever follow such a long hard practice.
Japanese: しかし、一方では、そんな長く困難な修行は、とても出来ないという拒否反応を招くこととなる。
English: As written in Hokke-kyo Sutra, Shakyamuni had been Buddha for a definite period which began gohyaku-jintengo (unmeasurable long time) ago.
Japanese: 釈尊は法華経に説かれるように五百塵点劫（ごひゃくじんてんごう）に始まる有始有終の仏である。
English: Accordingly, Shakyamuni's teachings will become useless at the age of Mappo (Age of the Final Dharma), the idea of which is called Byakuho Onmotsu (Dharma's decease).
Japanese: したがって釈尊の教えは、末法では役に立たない（白法隠没＝びゃくほうおおんもつ）。
English: At the age of Mappo, people shall be rescued not by Shakyamuni Buddha, but by Nichiren, Konpon-butsu (Primordial Buddha) existing in an infinite time frame which began from infinitely remote past.
Japanese: 末法の世では釈尊の代わりに、無始無終の久遠元初の根本仏である日蓮の教えによって救われる。
English: It was some disciples of Nichiren who initiated the idea of identifying Nichiren with the Primordial Buddha, but this idea was doomed to failure as it was considered heretical.
Japanese: 日蓮の一部の弟子達が唱え始めた思想であり、異端派として消え行く存在になっている。
English: In the Hokke-kyo Sutra Chapter 16, The Life Span of the Tathagata, Shakyamuni Buddha was described as having an infinite life span, who should be recognized as Honbutsu according to the creed of Hokke-kyo.
Japanese: 法華経の如来寿量品第十六の文中に無量長寿の釈迦牟尼仏が登場するが、この釈迦牟尼仏こそ本仏であるであるという教義。
English: This Shakyamuni Buddha, recognized as the Primordial Buddha, was also called Kuon-butsu or Kuon Jitstujo Honbutsu (Primordial Buddha with unmeasurable remote past.)
Japanese: この本仏としての釈迦牟尼仏は久遠仏ないしは久遠実成本仏とも呼ばれる。
English: Many Buddha appearing in the Sutra of Mahayana Buddhism, including various Buddha existing in all directions as well as in the past, present and future, were all Shakubutsu and no more than copies of Honbutsu or Shakyamuni Buddha.
Japanese: 大乗仏教経典には十方の仏をはじめ、現在過去未来の無量の諸仏が登場するが、すべて本仏釈迦牟尼仏のコピーに過ぎず、単なる迹仏と言う論である。
English: This Honbutsu is not necessarily recognized as identical with Gotama Siddhattha (Shaka), who was born in India of Eurasia continent before Christ and lived in flesh and blood for eighty years, but it may be considered as the spirit of Gotama Siddhattha himself.
Japanese: この本仏は紀元前のユーラシア大陸のインドに生まれて肉体を持ち八十年生きたと言うゴータマ・シッダルタ（釈迦）とは論者により必ずしも同体ではないが、ユーラシア大陸に生まれたゴータマ・シッダルタ（釈迦）の精神とも言える存在である。
English: Nehan-gyo (the Nirvana Sutra), has succeeded the idea of Kuon-jitsujo (Buddha had attained Enlightenment in the eternal past) from Hokke-kyo Sutra, and developed and sublimated it into an idea that the real nature of Budddha shall exist forever even after Nyorai (Buddha) entered nirvana.
Japanese: なお涅槃経では、法華経の久遠実成を引継ぎつつ、それを更に発展昇華し、如来は入滅後においてもその仏性は永遠に存在すると説いた。
English: This new idea was called "Nyorai Joju Fuheni" (Nyorai is always staying here without any change) or "Sanbo Ittai Joju Fuheni" (A set of three treasures of Buddhism is always staying here without any change) or "Kuon Joju" (Buddha is always staying here forever.)
Japanese: これを如来常住不変易、あるいは三宝一体常住不変易、また久遠常住という。
English: Nehan-gyo has eventually denied mappo-shiso as a theory of mere expediency for graded preachings.
Japanese: また涅槃経では、末法思想は単なる段階的説法の方便説として最終的に否定した。
English: And, everywhere in its sutra, Nehan-gyo preached that it was necessary because wicked Buddhist priests may appear in the future to preach that Nyorai (Buddha) is no longer existing after his death.
Japanese: そして、「未来の世に、如来は入滅して既にこの世にいないと説く悪比丘が現れるために、この涅槃経を説く」と随所に説いている。
English: "Jujushinron" (Ten Stages of Mind Development), or "Himitsu Mandala Jujushinron" (Ten Abiding Stages on the Secret Mandalas) to be precise, is one of the most famous writings by Kukai, which was written around 830 and describes the system of Shingon Esoteric Buddhism in response to the imperial order of Emperor Junna.
Japanese: 『十住心論』（じゅうじゅうしんろん）、正確には『秘密曼陀羅十住心論』は、空海の代表的著述のひとつで、830年ころ、淳和天皇の勅にこたえて真言密教の体系を述べた書。
English: It establishes a system by dividing human mind into 10 stages and assigns typical thoughts to each of them.
Japanese: 人間の心を10段階に分け、それぞれに当時の代表的な思想を配置することによって体系を築いている。
English: Sogo refers to the profession of Sokan (official positions given to Buddhist priests by Imperial Court) to manage Buddhist priests and nuns in Japan.
Japanese: 僧綱（そうごう）とは、日本における仏教の僧尼を管理するためにおかれた僧官の職。
English: It was established in 624, and it served an important role in the Buddhism world under the Ritsuryo system.
Japanese: 624年に設置され、律令体制の下では仏教界において重要な役割を果たした。
English: Sogosho as its office was located in Yakushi-ji Temple in the Nara Period, and in Sai-ji Temple after the transfer of national capital to the city of Heian-kyo.
Japanese: 役所である僧綱所は、奈良時代には薬師寺におかれ、平安遷都後は西寺におかれた。
English: In 819, the fixed number of Sogosho was determined as one Sojo, one Daisozu (the highest grade that can be held by one who has reached the second highest rank in the hierarchy of Buddhist priests), one Shosozu (the lower grade Buddhist priests of Sozu) and four Risshi.
Japanese: 819年には僧綱所の定員が僧正1名、大僧都1名、小僧都1名、律師4名と定められた。
English: In 864, Soi as the official rank of Sogo was determined to give Hoin daiwajo-rank to Sojo, Hogen wajo-rank to Sozu and Hokkyo shonin-rank to Risshi.
Japanese: 864年には、僧綱の官位として僧位が定められ、僧正に法印大和尚位、僧都に法眼和上位、律師に法橋上人位が与えられた。
English: Soi (rank of Buddhist priest) is the Ikai (Court rank) assigned to Buddhist monks in Japan.
Japanese: 僧位（そうい）は、日本において僧侶に対し与えられた位階のことである。
English: There had been something like soi, but in 760, Denbo-I and Shugyo-I were placed under Daihossi-I, and four types of ikai (Hosshi-I, 満位, 住位, and 入位) were placed respectively under Denbo-I and Shugyo-I.
Japanese: 以前から僧位らしいものはあったが、760年（天平宝字4年）大法師位のもとに伝法位と修行位がおかれ、伝法位と修行位とにそれぞれ法師位、満位、住位、入位の4種の位階が置かれた。
English: In 864, as soi that corresponds to Sogo (Office of Monastic Affairs), Hoindaiwajo-I (hoin for short) was given to Sojo (high-ranking Buddhist priest), Hogenwajo-I (hogen for short) to Sozu (second-ranking Buddhist priest), and Hokkyo-shonin-i (Hokkyo for short) to risshi (third-ranking Buddhist priest).
Japanese: 864年（貞観6年）には僧綱に対応する僧位として僧正に法印大和尚位（略して法印ともいう）、僧都に法眼和上位（略して法眼ともいう）、律師に法橋上人位（略して法橋ともいう）が与えられた。
English: After the late Heian period, after Jocho was ordained, busshi (sculptors of Buddhist Statues) and renga poets (linked-verse poets) were also ordained.
Japanese: 平安時代後期以降は、定朝が叙されたのを皮切りに、仏師や連歌師などにも与えられるようになった。
English: The eshi painter must specify a monzeki temple (a temple of high rank where members of imperial family and nobility enter the priesthood) as a contact, borrow the name of a hatamoto (direct retainers of the bakufu, which is a form of Japanese feudal government headed by a shogun) etc. in a position of authority, ask master etc. to be a guarantee to submit application to machi-bugyo (town magistrate) for approval, then the application was returned to the temple again for evaluation, and finally imperial decree of appointment was given through buke tenso (liaison officers between the imperial court and the military government).
Japanese: 門跡寺院を窓口として、しかるべき旗本などの名義を借り師匠などに保証人を頼んだ上で、町奉行に願書を提出し許可を得た後、寺院に再度申請を差し出し評定にかけられ、武家伝奏を介して叙任の宣旨が下された。
English: Sensho FUJII (April 4, 1859 - June 6, 1903) was a Japanese religious figure and explorer.
Japanese: 藤井宣正（ふじいせんしょう、安政6年3月2日_(旧暦)（1859年4月4日）-1903年6月6日）は、日本の宗教家・探検家。
English: In 1859, Sensho was born as the second son of Senkai FUJII at Kosai-ji Temple in Motoyoita-mura, Mishima-gun, Echigo Province (the present Motoyoita, Yoita-machi, Nagaoka City, Niigata Prefecture).
Japanese: 1859年、越後国三島郡_(新潟県)本与板村（現新潟県長岡市与板町本与板）の光西寺に藤井宣界の次男として生まれた。
English: He studied at Niigata Prefectural Nagaoka High School, and then at Keio University, and moreover, he went to the Department of Philosophy at Tokyo Imperial University for the first time as a in-country exchange student from Nishi Hongan-ji Temple.
Japanese: 新潟県立長岡高等学校、慶應義塾大学に学び、西本願寺からの内地留学生として初めて東京帝大哲学科に学んだ。
English: He was regarded as an expert of Buddhist Studies at that time, and in 1891, he wrote 'Bukkyo Shoshi' (Brief History of Buddhism), which was the first complete history book on Buddhism in Japan.
Japanese: 当時における仏教学者のエキスパートとされ、1891年には日本で初めての仏教通史となる「佛教小史」を著した。
English: Mizue was so brilliant that she graduated with top honors in Nihon Eigakko (School of English of Japan) and published a book titled 'Kokoro no Tsuyu' (Tears Shed in Mind) and her parents' home was used as a model for Renge-ji Temple in 'Hakai' (The Broken Commandment) written by Toson SHIMAZAKI.
Japanese: 瑞枝は日本英学校を首席で卒業し「心の露」を出版した才媛であり、実家は島崎藤村「破戒」の中で蓮華寺のモデルとなった。
English: Incidentally, the person who brought these two to marriage was Sumiko IRIE (later, the wife of Hirofumi ITO).
Japanese: ちなみに、この二人の仲を取り持ったのが入江寿美子（後の伊藤博文夫人）である。
English: And their wedding ceremony in the next year at Tokyo Byakurensha Kaido Hall was said to have been the first one held at a temple in Japan.
Japanese: また、翌年の東京白蓮社会堂での結婚式が日本初の仏前結婚式とされている。
English: In 1900, he was ordered by Hongan-ji Temple to go to London for a survey of religion and politics in Europe, and he came into contact with the latest trends in Buddhist art investigation at the British Museum and the Victoria and Albert Museum.
Japanese: 1900年、本願寺よりヨーロッパにおける政教調査のためロンドン派遣の命を受け、大英博物館やヴィクトリアアルバート美術館にて仏教美術研究の最新動向に触れた。
English: He was a substantial leader in the Otani Expedition, which was an academic investigation team organized from 1902 to 1904 by Kozui OTANI, the twenty-second chief priest of the True Pure Land sect Hongan-ji school.
Japanese: 1902年～1904年に浄土真宗本願寺派の第22世門主大谷光瑞が組織した学術調査隊・大谷探検隊では実質的リーダーを努めた。
English: The team implemented investigation travel to Central Asia, India and Southeast Asia for three times to trace the propagation route of Buddhism.
Japanese: 隊は中央アジア・インド・東南アジアへ3度にわたり仏教伝播の軌跡を追う調査を行った。
English: The team achieved good results, especially from the survey of the Silk Road, and they brought precious relics and old documents back to Japan.
Japanese: シルクロード研究に関しては特に調査成果を残し、貴重な遺物・古文書を日本に持ち帰った。
English: Of these activities, the most important one was the full-scale investigation, for the first time by Japanese, of the Ellora Caves and Ajanta Caves, both in India and well-known to the public.
Japanese: その中でも一般にもよく知られるインドのエローラ石窟群やアジャンター石窟を、日本人として初めて本格的に調査した。
English: His report, that covered a more than 200-day journey, was lost after it was sent to Japan, so their survey could not get an appropriate evaluation, but the situation of the team was suggested in Sensho's 'Indo Reiketsu Tanken Nikki' (Diary of Holy Cave Investigation in India).
Japanese: 200日以上に及ぶ行程のレポートが日本へ送られた後に紛失してしまったことで、彼らの調査は正当な評価を受けることができなかったが、隊の様子は宣正が記していた「印度霊穴探見日記」などに垣間見ることができる。
English: After finishing the survey, Sensho, who was born weak, had some intestinal troubles but devoted himself to the study and research there.
Japanese: 調査を終えた後、もともと体が弱かった彼は劣悪な環境の中で腸を患いながらも、昼夜を惜しんで同地での研究・調査に打ち込んだ。
English: Having a respite in his illness, he went abroad under orders to do research once again in 1903, and just before reaching London, he passed away in Marseille, France.
Japanese: 一旦は小康を得たものの1903年に再度調査の指示があり、ロンドンに渡航する直前、フランスのマルセイユで帰らぬ人となった。
English: In 1904, Toson SHIMAZAKI published his novel 'Yashi no hakage' in a magazine 'Myojo,' modeled after Sensho's life.
Japanese: 1904年、島崎藤村は「明星」にて宣正の生涯をモデルとした「椰子の葉陰」を発表した。
English: This novel is based on Sensho's picture postcards and his diary written during his journey, and Toson's lamentation over the young Buddhist priest, who sought the unknown and died lonely in a foreign land, overlaps with Toson's own poetic sentiment, which makes readers' empathy with the main character even stronger.
Japanese: この小説は旅先で書かれた彼の絵葉書や日記をもとに執筆され、未知を求めて異郷の地で孤独な死を迎えた青年僧への哀惜の情が藤村の詩情と重なり、主人公への共感をより一層強めている。
English: Ishin YOSHIMOTO May 25, 1916 - August 1, 1988) was the founder of Naikanho (or Naikan Therapy; one of the psychotherapies).
Japanese: 吉本伊信（よしもといしん、大正5年（1916年）5月25日-昭和63年（1988年）8月1日）は内観法（内観療法）の創始者。
English: A former businessman, Yoshimoto was also active as a priest of Jodo Shinshu Kibe school, Kyokaishi (teacher to reform a criminal) at a prison, and an interview committeeman of charity.
Japanese: 実業家出身で、浄土真宗木辺派の僧侶、刑務所の教誨師、篤志面接委員としても活躍した。
English: Naikanho is applied to psychiatry and psychosomatic medicine, and it is known as one of the representative Japanese psychotherapies along with Morita psychotherapy.
Japanese: 内観法は精神医学や心身医学に応用され、森田療法と並んで代表的な日本製の精神療法（心理療法）として知られる。
English: Shuchu naikan consists of a week of confinement in a training center or hospital to restrict communication with the outside in order to make a client reflect on his or her attitude against a person who had a deep relationship with him or her (specifically focusing on mother) from the following three perspectives:
Japanese: 集中内観は研修所や病院などの静かな部屋に一週間こもり、外界とのやり取りを制限し、自分とかかわりの深い他者（特に母親が重視される）に対して自分がどうであったかを、次の三つの観点から調べるものである。
English: Once every one or two hours, an interviewer (therapist) visits a Naikansha (client) for an interview.
Japanese: 一時間から二時間に一度、内観者（クライエント）のもとに面接者（セラピスト）が訪れ、面接を行う。
English: The Naikansha repents and confesses what he or she reflected during these hours, and the interviewer listens attentively to it.
Japanese: 内観者はその時間に調べた内容を懺悔告白し、面接者はその内容を傾聴する。
English: A distinctive point of this therapy is that the client sees him or herself objectively using the third person as a mirror instead of directly probing his or her mind.
Japanese: 自分の心を直接掘り下げるのでなく、他者をいわば鏡として外から自分を客観視する点が特徴。
English: A week of concentrated Naikan often causes a drastic conversion in outlook on life and world, and many clients with mental or physical disorders are healed.
Japanese: 一週間の集中内観により、しばしば劇的な人生観、世界観の転換が起こり、心身の疾患が治癒することが多い。
English: In daily Naikan, the client uses a technique of reflection that he or she learned at concentrated Naikan to reflect on him or herself through the three themes of Naikan for a certain period of time everyday in his or her daily life.
Japanese: 日常内観は集中内観で会得した反省の技術を生かし、日常生活の中で毎日、一定時間、内観三項目を通して自分を調べる。
English: The antecedent of Naikanho is 'Mishirabe' (review of one's self) of Taikan an, a religious group in the line of Jodo Shinshu.
Japanese: 内観の前身は、浄土真宗系の信仰集団、諦観庵（たいかんあん）に伝わる「身調べ」であった。
English: Although some introduced Mishirabe as a traditional training method for priests of Jodo Shinshu Kibe school, it is not true.
Japanese: なお一部に身調べが浄土真宗木辺派に伝わる修行法と紹介されているが、これは誤りである。
English: Mishirabe is sometimes confused with 'Kakure Nenbutsu' or 'Kakushi Nenbutsu' (secret Buddhist invocation), but they are unrelated.
Japanese: また「隠れ念仏」「隠し念仏」とも誤解されるが、いずれとも無関係である。
English: In Mishirabe, a person reflects on him or herself under extremely severe situation where no food, sleep, or water is allowed, in order to see which seeds he or she has more than the other, the seeds to bring him or her to hell or those to heaven.
Japanese: 「身調べ」は断食・断眠・断水という極めて厳しい条件の下で自分の行為を振り返り、地獄行きの種が多いか、極楽行きの種が多いかを調べるというものだった。
English: This practice was also extremely secretive and exclusive, so even parents were not allowed to see their children who were in the process of Mishirabe.
Japanese: また、秘密色が強く、身調べの途中は親が来ても会わせないという閉鎖的なものだった。
English: Through such extreme experiences, the participant attained some sort of enlightenment called 'Shikuzen kaihotsu' or 'Shinjin gyakutoku' and was convinced of salvation by Amida Buddha.
Japanese: これにより、「宿善開発（しゅくぜんかいほつ）」または「信心獲得（しんじんぎゃくとく）」という一種の悟りのような体験をして、阿弥陀仏の救済を確信するというものだったという。
English: Started in 1936, Yoshimoto repeated Mishirabe four times and attained "Shikuzen kaihotsu" in November 1937.
Japanese: 吉本は昭和11年から4度にわたる身調べを繰り返し、昭和12年11月、宿善開発を達成する。
English: Around 1940, Yoshimoto and his mentor Teishin KOMATANI started to reform Mishirabe by eliminating its secrecy and penance into Naikan, a method of mind cultivation for everyone.
Japanese: 昭和15年ごろから吉本は師の駒谷諦信とともに身調べから秘密性、苦行性を除き、万人向けの修養法・内観に改革してゆく。
English: The greatest gist of this archetype is the importance of daily Naikan after a week of concentrated Naikan was completed.
Japanese: 最大の眼目は一週間の集中内観終了後の日常内観を重視するということである。
English: A questions posed in this archetype was: "Reflect on yourself against a person. Which did you do more to that person, good things or bad things?"
Japanese: 当時の質問は「誰々に対する自分を調べてください。よいことを多くしましたか、悪い事を多くしましたか」というものだった。
English: At first, Yoshimoto was running his own business while offering Naikan therapy at his home to those who wanted to be clients, but in 1953, he retired from the business, established Naikan Dojo (later Naikan Kenshujo) in Yamatokoriyama City and devoted himself to teach Naikan therapy.
Japanese: はじめ吉本は企業経営をしながら自宅で希望者に内観をさせていたが、昭和28年、事業から引退し、大和郡山市に内観道場（のちの内観研修所）を設け内観指導に専念する。
English: From 1955 to 1964, he was a Kyokaishi to spread Naikan therapy at prisons and juvenile reformatories; by 1960, Naikan was introduced as an effective method to correctional institutions across the country.
Japanese: 昭和30年代には教誨師となり、刑務所や少年院での内観普及に尽力し、昭和35年ころには有力な矯正手法として全国各地の矯正施設で採用される。
English: Some condemned criminals and bosses of Yakuza (Japanese mafia) became penitent, and such distinctive effects were covered by the media.
Japanese: 死刑囚ややくざの親分が改心するなど、大きな効果を上げ、マスメディアでも取り上げられた。
English: In the course of gaining popularity, Yoshimoto eradicated religious aspects from Naikanho (because religious activities within correctional institutions are prohibited by the Constitution).
Japanese: その過程で、宗教色を払拭してゆく（矯正施設での宗教行為は憲法で禁止されている)。
English: It was controversial among people involved in correctional institutions as to whether Naikan was an act of religion, but the National Assembly of Governors of Prisons hosted by the Ministry of Justice in 1960 concluded that Naikan was not a religious act.
Japanese: 矯正界では内観が宗教に当たるのか当たらないのかで議論があったが、昭和35年の法務省主催の全国刑務所所長会同で「内観は宗教に当たらない」という結論が出された。
English: The pioneers of Naikan therapy include Rokuro ISHIDA, a practicing psychiatrist in Sukagawa City, Fukushima Prefecture and Nikichi OKUMURA, a professor of the Department of Psychiatric Neurology at Okayama University.
Japanese: 福島県須賀川市の開業精神科医・石田六郎、岡山大学精神神経科教授奥村二吉らが内観療法の先駆者である。
English: Psychologists who paid attention to Naikan were: Koji SATO, professor of Kyoto University; Ko TAKEUCHI, professor of Sinshu University; Takao MURASE, professor of Tokyo University; and Yoshihiko MIKI, professor of Osaka University.
Japanese: 心理学者では京都大学教授・佐藤幸治、信州大学教授・竹内硬、東京大学教授・村瀬孝雄、大阪大学教授・三木善彦らが注目した。
English: Before 1970, the style of Naikan that is called 'Yoshimoto Genpo' today had been completed.
Japanese: 昭和40年代前半に現在「吉本原法」と呼ばれる内観のスタイルが完成する。
English: Yoshimoto hated to be called the founder of Naikan and said in his lectures, "I'm just a showy advertiser of Naikan."
Japanese: 吉本自身は自らは創始者と呼ばれることを嫌い「わては内観のチンドン屋です」と講演などで話していた。
English: He devoted himself to interview clients at the Kenshujo until shortly before he died of pneumonia on August 1, 1988.
Japanese: 吉本は死の直前まで研修所で面接に当たり、昭和63年8月1日、肺炎で死去する。
English: In addition to his comical appearance, he made his speeches in the strong Osaka dialect that outshone professional Rakugoka (comic storyteller), and the audience burst into laughter.
Japanese: それだけでも漫画のようだが、大阪弁丸出しでしゃべくり、落語家はだしの講演をすると、聴衆は爆笑の渦に巻き込まれる。
English: Yoshimoto never raised his voice in anger, but he always came straight to their most vulnerable points.
Japanese: 決して声を荒げることはなかったが、ズバリとはっきり厳しいことをいう。
English: Yoshimoto was thoroughly particular about the basics, but quite flexible about the details.
Japanese: 根本的なことは徹底的にこだわるかと思えば、枝葉のことは実に融通無碍。
English: He was thought an extremely stingy man but suddenly donated hundreds million yen to build a nursing home.
Japanese: どケチかと思うと、ポンと数億円、老人ホームの建設のために寄付したりする。
English: Kurama kokyo is a religious school that was established in October 1947 by Shigaraki Koun, the chief priest of Kurama-dera Temple who was affected by Theosophy, separating from Tendai-shu sect.
Japanese: 鞍馬弘教（くらまこうきょう）とは、神智学の影響を受けた鞍馬寺貫主信楽香雲が昭和22年（1947年）10月に天台宗より独立して立てた宗派。
English: "Kakushi nenbutsu" is a general term that refers to heretical sects (and their beliefs) within Buddhism, which have various secretive aspects.
Japanese: 隠し念仏（かくしねんぶつ）は、種々の秘密主義をもつ仏教異端宗派を意味する呼称である。
English: Among others, the cult kakushi nenbutsu, whose name is derived from "Jodo Shinshu" (True Pure Land Sect of Buddhism) is well known, and is said to be "ianjin," which means the heretical sect, by the mainstream of Jodo Shinshu.
Japanese: そのなかでも、浄土真宗系で呪術的な隠し念仏がよく知られており、浄土真宗では異端であることを意味する異安心とされる。
English: Kakushi nenbutsu is called "Gonaiho" (the inward law) or "Gonaisho"(the secret law) by its believers, and it is called "Hijihomon" (the secret belief) or "Jagi" (heresy) by Jodo Shinshu.
Japanese: 信者は、御内法、御内証などと呼び、浄土真宗からは秘事法門、邪義などと呼ばれる。
English: Kakushi nenbutsu is completely different from "kakure nenbutsu," which was a group of Jodo-shinshu believers in the Satsuma clan and the Hitoyoshi clan who could not help concealing their beliefs because of the suppression on Jodo Shinshu by the clans.
Japanese: 隠し念仏は、藩からの宗教宗派弾圧のために隠れざるを得なかった薩摩藩や人吉藩の浄土真宗弾圧における隠れ念仏とは全く別物である。
English: Many of the kakure nenbutsu belonged to - and were authorized by - the very organization of the Hongan-ji school of Jodo Shinshu.
Japanese: 隠れ念仏の多くは、浄土真宗本願寺教団自体が認可しており、教団に属していたものである。
English: Meanwhile, the kakushi nenbutsu derived from Jodo Shinshu could not help concealing their beliefs even from the organization of the Hongan-ji school of Jodo Shinshu, because it was deemed heresy from the organization itself.
Japanese: 一方、浄土真宗系の隠し念仏の例を挙げると、浄土真宗本願寺教団そのものから異端視されて邪教とされたため、教団に対しても隠さざるを得なかった宗派内異教である。
English: "Gobunsho" (a collection of letters written by Jodo Shinshu high priest Rennyo [1415-1499] to his pupils) says the believers of kakushi nenbutsu would go to "mugen jigoku" (the Avici hell, which is believed to be the most painful of the eight hells).
Japanese: 蓮如（1415年-1499年）が書き記した浄土真宗の『御文章』では、信じれば無間地獄に沈むと警告されている。
English: In addition, the sects are exclusive and secretive, so the whole picture of the localized rituals is still covered in a veil, but Hiroyuki ITSUKI says that some of the secretive rituals and others have begun to be made public little by little in recent days.
Japanese: さらに排他的秘密主義のために、その儀式は土俗化しており全貌はいまだに明らかではないが、五木寛之によると、最近では少しずつその秘密儀式の一部などを公開する動きも出ているという。
English: The kakushi nenbutsu derived from Jodo Shinshu is said to have been believed by Zenran (1217 - 1286), the eldest son of Jodo Shinshu founder Shinran (1173 - 1263), when he was sent to the eastern part of Japan for the missions of Jodo Shinshu.
Japanese: 浄土真宗隠し念仏は、浄土真宗の開祖である親鸞（1173年-1263年）の長男である善鸞（1217年-1286年）が浄土真宗の東国布教に遣わされた際に現地で信じたと言われる。
English: His father broke off relations with Zenran and expelled him for his inclination to - and his propagation of - the heresy.
Japanese: 邪教に傾き布教したことを理由として、善鸞は父の親鸞から絶縁・追放されている。