nntsuzu/KFTT huggingface dataset:
English: The letter started with the greeting at the beginning, followed by an expression of thanks for giving Kukai "Makashikan" (Mahayana Practice of Cessation and Contemplation) and an apology for not being able to go to Mt.Hiei; additionally it says, 'I would like to get together with you (Saicho) and Shuen (presumably) to talk over the principal issues of Buddhism and spread the Buddhism movement in gratitude for the grace of Buddha.
Japanese: 文面は、冒頭の挨拶、『摩訶止観』のお礼、比叡山には行けない旨を告げたあとに、「あなた（最澄）と修円（推定）と私の3人が集まって、仏教の根本問題を語り合い仏教活動を盛んにして仏恩に報いたい。
English: The second letter was named, "Kotsuhijo"(忽披帖) since it started with the sentence of 'Kotsuhi Osho (忽披枉書).'
Japanese: 2通目の『忽披帖』（こつひじょう）は、「忽披枉書」の句で始まるのでこの名がある。
English: The writing style was different from the first one; powerful and lively, with energy and good taste.
Japanese: 書風は、一転して覇気に満ちた力強い書きぶりで、精気があり、また情緒もある。
English: The letter states that Kukai has received incense and a letter from Saejinokami; it also says, 'I have been too busy with the preparation of the coming Buddhist memorial service to read the letter or to talk to the people who delivered the letter.
Japanese: 文面は、御香と左衛士の督の手紙を受け取った旨を告げたあとに、「このところ法要が迫っており、お手紙を拝見したり、使いの方とも話をする時間がない。
English: The third letter was named, "Kotsukeijo"(忽恵帖) since it started with the sentence of 'Kotsukei Shorei (忽披恵書礼).'
Japanese: 3通目の『忽恵帖』（こつけいじょう）は、「忽恵書礼」の句で始まるのでこの名がある。
English: The letter says, 'I received the incense and other gifts that had been sent by differently (or that the gifts including incense arrived on the third). "
Japanese: 文面は、「別便に托した香その他の贈物は3日に落手した（または、香らは3日にこちらに参った）。
English: Both high priests, Yamashiro and Ishikawa, respect you and they would like to see and talk with you.
Japanese: 山城と石川の両高僧は深くあなたを仰ぎ慕い、お会いしてお話ししたいと望んでいる。
English: I have fully understood your request to borrow "Ninnogyo" (the Sutra of Benevolent Kings); since Bikoshi has borrowed it from us, I will make sure we will lend it to you when Bikoshi returns it.
Japanese: 『仁王経』などの借用を申し出られたが、備講師が持っていっているので、後日必ずお貸ししたい。
English: Kukai was respected as Gohitsu Osho (the priest who writes with five brushes) in China and as the originator of Jubokudo (calligraphy) in Japan; his writing style was called "Daishi-ryu" (Daishi school), and Kukai, Emperor Saga and TACHIBANA no Hayanari, were called the best three calligraphers in the early Heian period.
Japanese: 中国では五筆和尚、日本では入木道の祖と仰がれ、その日本の書流は日本の書流大師流、また嵯峨天皇・橘逸勢とともに平安時代初期の第一の書家として三筆と称された。
English: Although he studied calligraphy under Homei KAN during his stay in Tang, he had already been known as Noshoka in Tang; Kukai was greatly influenced by Xizhi WANG.
Japanese: 書道は在唐中、韓方明に学んだが、唐の地ですでに能書家として知られ、殊に王羲之の書風の影響を多く受けた。
English: It is also said that he studied the calligraphy written by Gan Shinkei and Joko and immediately absorbed the excellent parts of China at that time; after he brought them back to Japan, he developed them into a Japanese style.
Japanese: また顔真卿、徐浩の書を習ったといわれるが、その当時の中国の素晴らしいものを迅速に消化して、これをさらに日本的な姿に発展させている。
English: He left masterpieces in any styles such as Tensho-tai (the seal-engraving style of writing Chinese characters), Reisho-tai (clerical script), Kaisho-tai (square (block) style), Gyosho-tai (semi-cursive style), Sosho-tai (cursive style) and Hihaku-tai (splash pattern).
Japanese: 篆書体、隷書体、楷書体、行書体、草書体、飛白体のどんな体にしてもそれぞれ他に類のない逸品を残した。
English: There is a proverb saying, 'A poor workman complains of his tools,' implying that 'a person who has skills can write beautifully using any sort of brush,' but it doesn't mean that people can use poor-quality brushes while learning calligraphy.
Japanese: 「弘法筆を択ばず」という噂俗言があるが、これは、「どんな筆でも立派に書き得るだけの力量がある」という意で、学書の時、どんな悪い筆を使ってもよいという意ではない。
English: Kukai also learned how to make brushes during his stay in Tang; he instructed Kiyokawa SAKANAI, a brush maker, to have him make four Rimohitsu brushes in the Tang style.
Japanese: 空海は在唐中、製筆法も学んでおり、帰国後、筆匠・坂名井清川に唐式の狸毛筆（りもうひつ）4本を作らせている。
English: Each brush was made for Kaisho-tai, Gyosho-tai, Sosho-tai, and copying of a sutra, respectively and Kukai presented them to Emperor Saga on June 7, 812.
Japanese: 楷・行・草・写経用の1本ずつで、これを弘仁3年（812年）6月7日、嵯峨天皇に献上した。
English: The Johyobun (memorial to the Emperor), which is said to have been written by Kukai, is called the "Rimohitsu hoken hyo Document," and kept as a national treasure at Daigo-ji Temple.
Japanese: その際、空海が書いたと伝えられる上表文が『狸毛筆奉献表』であり、醍醐寺に国宝として現存する。
English: Some hairs from a brush left at the edge of the letters of the third letter of "Fushinjo" (Kotsukeijo) reveals that Kukai used a worn down brush.
Japanese: 『風信帖』の3通目（『忽恵帖』）の書線の際（きわ）に筆の脇毛がたくさんあるが、このことから空海が用いた筆は禿筆であることがわかる。
English: Kukai's ability to make most of that worn down brush means the principal of the above-mentioned proverb, 'A poor workman complains of his tools.'
Japanese: その禿筆を巧みに操りながら、筆の性質状態を活かしきる力量、これこそが、「弘法筆を択ばず」の本意である。
English: There was an anecdote: during his stay in Tang, Kukai was ordered by the Emperor to rewrite Xizhi WANG's writing on the wall in the Tang Imperial Palace; Kukai wrote five lines at the same time by holding five brushes, one in each hand, in each foot, and in his mouth; people there were amazed and called him Gohitsu Osho.
Japanese: 在唐中、皇帝から唐朝の宮中の王羲之の壁書の書き直しを命じられた空海は、左右の手足と口とに筆を持って、5行を同時に書いて人々を驚かせ、五筆和尚の名を賜った逸話が残されている。
English: Hihaku-tai, one of the calligraphy styles, uses a large brush, and that style is decorative with various faded lines.
Japanese: 書体の一つである飛白（ひはく）体とは、刷毛筆を用いた書法で、かすれが多く、装飾的である。
English: The character 'fly (飛)' from Hihaku meant active movement of the brush, and the character 'white (白)' meant the faded line of the Kanji characters; Hihaku was named by Sai Yo of the Later Han Dynasty, who came up with the idea when he saw a person writing letters with a large brush.
Japanese: 飛白の「飛」は筆勢の飛動を、「白」は点画のかすれを意味し、後漢の蔡ヨウが、人が刷毛で字を書いているのを見て考え出したという。
English: One of the oldest calligraphy works of the Hihaku style was by the Emperor Taizong (Tang) called "Shinmeishi," a votive tablet in which the nine letters of "廿年正月廿六" were inscribed (in the Jogan era (Tang)).
Japanese: 最も古い飛白体として太宗(唐)の『初唐の三大家晋祠銘』の碑額（「貞観(唐)廿年正月廿六日」の9文字）などがある。
English: "Shichi Sozo San," shows Kukai's brushstrokes, the Hihaku style of which is beautiful just like the robes of a heavenly maiden in a legend flying in the sky.
Japanese: 空海の筆跡として『七祖像賛』が残っているが、その飛白文字は天女の羽衣伝説が大空に翻るようで美しい。
English: On May 12, 804, four Kentoshi ships with FUJIWARA no Kadonomaro and other Japanese envoys sailed from the port of Naniwa (in present-day Osaka Prefecture) to the Tang Dynasty of China.
Japanese: 延暦23年（804年）5月12日、難波の港を藤原葛野麻呂を遣唐使とする4船団よりなる遣唐船が出帆した。
English: Kukai, TACHIBANA no Hayanari and others traveled aboard the first ship, while Saicho, Gishin and others went on the second ship.
Japanese: 第1船の大使の船には、空海、橘逸勢ら一行が、第2船の遣唐副使菅原清公の船には、最澄、義真ら一行が乗りこんだ。
English: Saicho was at the time a Buddhist priest who represented the Buddhist region of the Heian period, but he was also a Gengakusho (scholar sent to China for a short period) who intended to make a brief inspection of the country.
Japanese: このとき最澄はすでに平安仏教界を代表する仏者で、短期視察を目的とする還学生（げんがくしょう）であった。
English: Kukai, who had been a lay believer, immediately entered into the priesthood at Kaidan-in of Todai-ji Temple, in going to Tang; he then received the religious precept and was appointed as Rugakusho (an overseas student) to study abroad for twenty years.
Japanese: 空海は在家であったが、渡航に当たって急遽、東大寺戒壇院で出家し、戒律を受け、20年の長期留学を目的とする留学生（るがくしょう）に任命された。
English: Saicho and Kukai had never met before going to Tang, and after arriving in Tang they went to different destinations.
Japanese: この入唐まで2人は一面識もなく、また入唐後も全く目的地を異にして行動している。
English: When Saicho finished his duties, he left Tang for Japan in Kadonomaro's Kentoshi ship and arrived at Tsushima on June 5, 805.
Japanese: 最澄は任を終えて、葛野麻呂の遣唐船で翌延暦24年（805年）6月5日、対馬に帰着した。
English: Kukai came back to Japan on the ship of TAKASHINA no Tonari, a Japanese deputy envoy, around October 806, and stayed at Dazaifu (local government office in Kyushu region).
Japanese: 空海は遣唐副使高階遠成の遣唐船で、大同(日本)元年（806年）10月ごろ帰国し、大宰府に留まった。
English: He then asked TAKASHINA no Tonari to offer the following to the Emperor; "Shorai Catalogue" (Esshuroku), the list of a huge amount of information on Buddhist scripture books and works of calligraphy, together with a report to the throne.
Japanese: そして、唐より持ち帰った膨大な経典論書・書跡などのリストである『請来目録』を上奏文に添えて高階遠成に託した。
English: The Imperial Court thought that Kukai, who was supposed to study overseas for twenty years, came back only two years after his departure from Japan, broke the regulation and did not allow him to come into Kyoto until 809.
Japanese: 20年の留学予定が僅か2年にして帰国した規則違反の空海に対して、朝廷は大同4年（809年）まで入京を許可しなかった。
English: The reason Kukai came back to Japan so soon was considered as follows; the Great Tang Empire was in a terminal state, and as the outbreak of the Anshi War suggested the unstable political circumstances, oversea students were not well-treated.
Japanese: 空海が帰国した理由は、当時の大唐帝国はすでに末期状態にあり、安史の乱が起こるなど国情が不安定で、留学生たちの待遇も不十分であったことが考えられる。
English: Saicho, in a letter dated August 24, 809, asked Kukai to lend him "Dainichikyo ryakusetsu nenju zuigyoho."
Japanese: 大同4年（809年）8月24日付の書状で、最澄は空海に『大日経略摂念誦随行法』の借覧を申し出ている。
English: Saicho, who wanted to reciprocate Kukai's favor, introduced Kukai to WAKE no Matsuna and asked Jingo-ji Temple to accept Kukai.
Japanese: 最澄はこのような空海からの借用の恩恵に報いるため、空海を和気真綱に紹介して神護寺の入住を斡旋した。
English: Kukai came to Kyoto through the above-mentioned experience and then stayed at Takaosan-ji Temple (or Otokuni-dera Temple), where he wrote a letter, "Fushinjo" to Saicho at Hieizan-ji Temple (Enryaku-ji Temple).
Japanese: このような経過で入京し高雄山寺（または乙訓寺）にいた空海が、比叡山寺（延暦寺）の最澄に宛てた書状が『風信帖』である。
English: After Saicho had put scriptures in order in the sutra warehouse at Mt. Hiei in mid-July of 811, he often borrowed Esoteric Buddhism scriptures from Kukai; it is considered that Saicho intended to complete the sutras with the copy of the borrowed scriptures.
Japanese: 弘仁2年（811年）7月中旬、最澄は比叡山の経蔵を整理しているが、これを補充する意図もあって、これ以降、空海からの密典借用が頻繁に行われるようになる。
English: Most of "the letters written by Saicho", which were more than forty, asked Kukai to lend him Esoteric Buddhism scriptures.
Japanese: 40通に及ぶ「最澄消息」の大半は空海から密典を借用するための願い出、もしくは依頼の書状である。
English: Kotsukeijo (the third letter), a reply letter from Kukai dated September 5 of the same year, exhibits that Saicho had asked to lend him scriptures such as "Ninnogyo" (the Sutra of Benevolent Kings).
Japanese: 『忽恵帖』（3通目）は、この年（推定）9月5日付の空海の返書だが、その内容から最澄が『仁王経』などの借用を願い出ていることがわかる。
English: It seems that in the following year (presumably the year 812), Saicho gave Kukai "Makashikan" (Mahayana Practice of Cessation and Contemplation), and sent an invitation letter to Mt. Hiei to Kukai.
Japanese: 翌弘仁3年（812年、推定）、最澄は空海に『摩訶止観』を贈り、また比叡山に登るように誘った書状を送ったようである。
English: The reply to this letter was "Fushinjo" (the first letter), which was a polite thank-you letter for giving him "Makashikan," but the letter also said he wouldn't be able to go to Mt. Hiei due to another commitment.
Japanese: この返書が『風信帖』（1通目）で、『摩訶止観』の恵贈されたことに対する鄭重な返礼であり、比叡山には都合が悪くてお伺い出来ないという内容になっている。
English: Kukai made "Chuju kankyoshi"when he had his Chuju cerebration on his fortieth birthday and send it Saicho and other friends in autumn of 813.
Japanese: 弘仁4年（813年）秋、空海は40歳の中寿を迎えたとき作った『中寿感興詩』を最澄などの知友に贈った。
English: Saicho then sent a letter to Kukai on November 25, saying he would send a poem with a Japanese rhyme as reply; the letter was "Saicho Kyukakujo."
Japanese: そこで最澄は、同年11月25日、その返礼として和韻の詩を作る旨の書状を送っているが、これが『最澄久隔帖』である。
English: Since these were both letters, the Japanese words used to describe them should have been contained the Japanese kanji 状 to indicate that they are letters. However, the Japanese kanji 帖, which means quire, was used since both of them were used as models for calligraphy.
Japanese: 書状ゆえ、本来は『風信状』・『久隔状』であるのを、「帖」をつけて呼んできたのは、法帖、あるいは書の手本とされてきたことを意味する。
English: "Fushinjo" starts with, 'I received a letter from the heavens with writing like clouds, and it flew onto me like a wind,' while "Kyukakujo" starts, 'I have not seen you in a while. I have missed you.'
Japanese: 『風信帖』は、「風信雲書、自天翔臨」（風の如きお便り、雲の如き御筆跡が天から私の所へ翔臨してまいりました）、『久隔帖』は、「久隔清音、馳恋無極」（久しくごぶさたしていますが、深く貴台を懐かしく思っております）で始まる。
English: Although both sentences were written in repeated four letters of Shiroku Benreitai (a Chinese style of composition with alternating lines of four (shi) and six (roku) characters), there was a great difference between their rhetorical techniques (onomatopoeia) in the eight letters; Kukai wrote poetic and beautiful words in a bold manner, while Saicho wrote serious and plain words in a subdued way.
Japanese: 四六駢儷体の4文字を重ねたものだが、すでにこの8文字の修辞技法に両雄の差異は明らかで、空海の文辞は大胆で極めて詩的な麗句であり、最澄のは生真面目で地味、謙抑そのものである。
English: In terms of the technique of calligraphy, while Kukai's lines varied in size and ink volume as well as the speed of brush movement, making the lines all different, Saicho's was beautifully well-organized with the same type of lines and detailed attention throughout.
Japanese: 筆法に関しても、空海は文字の大小、線の肥痩、墨つぎ、運筆の緩急も変幻自在の筆跡であり、最澄のは、あくまで几帳面、筆速も均質、神経の行き届いた慎重な筆跡である。
English: Saicho and Kukai decided to break away from each other in 816, owing to their ideological difference in terms of deciding which school, Hoke-kyo ichijo Sutra (the Lotus Sutra) of the Tendai sect or Shingon ichijo, was superior.
Japanese: 最澄、空海の両雄は、弘仁7年（816年）には訣別することになるが、これは、天台法華経一乗と真言一乗の優劣をめぐる思想的差異によるものであった。
English: The genuine works of Kukai and Saicho in "Fushinjo" and "Kyukakujo" are valuable, partly because they were created during a time when the two great men were getting along well together.
Japanese: 『風信帖』と『久隔帖』とは、両雄が近接して最も意気投合したころの得難い真筆である。
English: It was a law applicable to priests and nuns as well as the shami (novice priests) and the shamini (novice nuns) who were officially certified by the state (Note that it did not govern Buddhism itself).
Japanese: 僧・尼及び国家より度牒を受けた沙弥・沙弥尼を対象とする法令である（仏教そのものを統制した法令ではないことに注意を要する）。
English: In the Chinese (Tang) ritsuryo that shaped the Japanese counterpart, however, the Soniryo belonged to the 'Dosokyaku' (code for priests) that covered Taoists in Taoism.
Japanese: ただし、日本律令法の母法である中国（唐）律令法では、道教の道士を含めた格式である「道僧格」に属していた。
English: While the Japanese version excluded the Taoistic elements which were not practiced in the country, it incorporated the rest without distinguishing the 'ritsu' elements that had the nature of criminal code from the 'ryo' portion that pertained to administrative law.
Japanese: そこから日本では行われていない道教の要素は排除されたものの、刑法典的な「律」の要素と行政法的な「令」の要素が分離されないまま令として編入された
English: It therefore had a complex structure in which despite being an administrative law, it also comprised the provisions for criminal punishment.
Japanese: したがって令でありながら刑罰規定を有するという複雑な構造になっている。
English: It has been assumed that the Soniryo was first included in the Taiho ritsuryo code as there is no trace of it in the Asukakiyomihara-ryo (the legal code of ancient Japan).
Japanese: 飛鳥浄御原令に僧尼令の名称が存在した形跡は無く、大宝律令が初出であるとされる。
English: "Shoku Nihongi" (The Chronicle of Japan Continued) describes how MICHI no Obitona listened to a lecture on the Soniryo at the Daian-ji Temple on July 14, 701 before the Taiho code came into effect.
Japanese: 『続日本紀』には施行前の大宝(日本)元年6月1日(旧暦)（701年）に道首名が大安寺で僧尼令の講説を開いたことが記述されている。
English: The Taiho code whose details are unknown has been said it was not radically different from the Yoro code.
Japanese: 大宝令の規定は不詳であるが、養老令と基本的な違いはなかったと言われている。
English: In 806 Chufun who was a shosozu (junior prelate) addressed to the emperor for the lifting of the Soniryo.
Japanese: なお、大同(日本)元年（806年）には少僧都忠芬の奏上によって僧尼令が停止された。
English: Consequently it became possible to apply the Buddhist precepts to the cases other than murder and theft.
Japanese: その結果、殺人・姦盗以外は仏教の戒律に基づいて処分することが認められた。
English: The Soniryo was essentially about penalties for subversive criminal acts by priests and nuns, the self-governing control of temples, priests and nuns by the members of the Sogo (a priest of a managerial post) who were appointed by the state, prohibitions against shidoso (lay priests), the indoctrination of the populace, and the regulation of ascetic training in the mountains and begging.
Japanese: 僧尼の破戒行為的な犯罪に対する処罰、国家が任命した僧綱による寺院及び僧尼への自治的な統制、私度僧や民衆教化の禁止及び山林修行や乞食行為に対する制限を柱とする。
English: For the subversive criminal acts by priests and nuns, commutation called genzoku (laicization, a punishment equivalent to or heavier than imprisonment) or kushi (penal servitude equivalent to flogging or whipping) was adopted and gozai (five criminal punishments) which were the criminal charges in the ritsuryo system were not applied.
Japanese: 僧侶による破戒行為・犯罪に対しては還俗（徒罪相当以上）もしくは苦使（杖罪・笞罪相当）と呼ばれる閏刑が採用され、律令法体系における刑事罰である五罪が採用されることは無かった。
English: However, those who interpreted astronomical events as good or bad omens, who deceived farmers by criticizing the state or emperor, who studied forbidden books (like strategy books), or who committed murder, rape or theft were punished according to the ritsuryo code after they were forcefully laicized.
Japanese: しかし天文現象をもって災祥を説く行為や国家・天皇を論難して百姓を妖惑する行為、禁書（兵法書など）の習読や殺人・姦盗などの行為に対しては強制的な還俗の上で改めて律令法による処分が加えられた。
English: According to a generally accepted theory, the Soniryo was rigorously enforced as the law for maintaining the nation protection thought.
Japanese: 通説に従えば、僧尼令は鎮護国家理念を維持する法令として厳格に実行されたという。
English: While it gave the state more controlling power, it held the Sogo in high regard, allowing the religious community to enjoy certain autonomy and permitting leniency to priests and nuns.
Japanese: だが、国家権力による統制の一方で僧綱が尊重されて教団による一定の自治も認められ、閏刑が存在するなどした。
English: As Kazuhiko YOSHIDA (a historian) has pointed out, those who were punished for lay priesthood were limited to those who pretended to be priests to evade taxation.
Japanese: また、吉田一彦(歴史学者)が指摘したように、私度で処罰されたのは僧侶の実体が無く課税を忌避する者に限定された。
English: Lay priests who observed the religious precepts were encouraged to enter the priesthood so that they could be integrated into the established order.
Japanese: 僧侶として戒律を遵守する私度僧に対しては処罰ではなく得度をさせて体制に取り込んだ。
English: In 717, (Gyoki) was condemned by the imperial edict and was then punished for indoctrinating the populace and criticizing the government.
Japanese: また、（行基は）民間教化を行い政府を批判したとして養老元年（717年）に詔で糾弾された上で処分された。
English: In 846 the priest Zengai filed a suit concerning the violation of the Soniryo, which developed into a political issue.
Japanese: 承和(日本)13年（846年）には僧尼令の励行を巡る政治的事件である善愷訴訟事件が発生している。
English: This can be likewise indicated by the fact that there are Buddhist remains that had no bearing with the state or state-sponsored temples all over the country.
Japanese: これは、日本各地に遺された国家・官寺とは無関係な仏教遺跡の存在からも指摘することが可能である。
English: After the 10th century when the ritsuryo system collapsed, the provisions of the Soniryo increasingly became nominal.
Japanese: 律令制が解体する10世紀以後、次第に僧尼令の規定は形骸化していった。
English: Kaimon Shocho (1374 – June 6, 1443) was the prince of Emperor Chokei of the Southern Court (Japan).
Japanese: 海門承朝（かいもんしょうちょう、文中3年（1374年）頃-嘉吉3年5月9日(旧暦)（1443年6月6日））は、南朝(日本)長慶天皇の皇子。
English: Ryoen (983 - July 1050) was a Buddhist priest of the Tendai sect during the mid Heian period.
Japanese: 良円（りょうえん、永観元年（983年）-永承5年（1050年）7月(旧暦)）は、平安時代中期の天台宗僧侶。
English: Concerning his mother, the "Okagami" (The Great Mirror) records that she was one of the ladies engaged in court service, while another theory holds that she was a relative of FUJIWARA no Tomonari, but nothing is known for certain.
Japanese: 母親については、宮仕えをしていた女性であると『大鏡』に載せられており、藤原朝成の縁者とする説もあるが不詳。
English: Perhaps because of his mother's low birth, he was not chosen to be the successor to the Ononomiya family, so in 989, at the age of seven, he was entrusted to the care of the Tendai-sect priest Keien (Kyoen) of Enryaku-ji Temple (who was also Sanesuke's maternal uncle).
Japanese: 母親の出自によるものか、小野宮家の後継者とはみなされておらず、永祚(日本)元年（989年）に7歳にして延暦寺の慶円(天台宗)（実資の母方伯父）の元に預けられた。
English: In 1015, Keien, now a Daisojo (a priest of the highest rank in the highest managerial position), submitted a recommendation on the occasion of his own retirement that Ryoen be appointed a Risshi (the third rank of priest following Sojo and Sozu), but because Keien was not on good terms with the powerful FUJIWARA no Michinaga, Michinaga opposed this move and thus it did not happen.
Japanese: 長和4年（1015年）、大僧正となっていた慶円は自分の辞任と引き換えに良円の律師就任を申請したが、慶円と不仲であった藤原道長が反対したため実現しなかった。
English: When the same request was resubmitted four years later they did obtain FUJIWARA no Yorimichi's permission, but because Michinaga was still against it, once again Ryoen could not secure a promotion.
Japanese: 4年後に同様の申請を行って藤原頼通の許可を得るが、またも道長の反対によりまたも見送られた。
English: In the missive detailing Sanesuke's punishment drafted on January 12, 1020, the following statement was included, in an attempt to make FUJIWARA no Chiko, Ryoen's paternal younger half-sister, his heir: 'Children who are priests and laymen shall in no case be able to take his place,' and this 'priests and laymen' is thought to refer to Ryoen (the priest) and Sanesuke's adopted heir, FUJIWARA no Sukehira (the layman).
Japanese: 寛仁3年12月9日(旧暦)（1020年1月6日）作成された実資の処分状にて良円の異母妹藤原千古に財産を継承させるために「道俗子等一切不可口入」を宣言しているが、この「道俗」とは良円（＝道）と養嗣子藤原資平（＝俗）のことと考えられている。
English: In 1028, after Michinaga died, Ryoen at last became a Gon no Risshi (a provisional rank in the lowest managerial position), and the following year became betto (chief priest) of Tohoku-in subtemple at Hosho-ji Temple.
Japanese: 道長没後の長元元年（1028年）に漸く権律師となり、翌年法性寺東北院別当となる。
English: Yet in 1038, once Myoson of Onjo-ji Temple became the Tendai-zasu (the highest post of Tendai sect), the "sansoron" (the mountain debate) broke out; Ryoen, who was expected by Yorimichi to persuade the priests residing in Enryaku-ji Temple, was defeated in the debate, and what's worse, the following year he was blamed for gathering the clergy around him and inciting a crowd of 3000 priests to march on Yorimichi's Takakura palace and stage a goso (forceful protest).
Japanese: ところが、長暦2年（1038年）、天台座主に園城寺明尊が任ぜられたことから勃発した「山相論」において、頼通から延暦寺大衆(仏教)の説得を期待された良円は説得に失敗したのみならず、翌年には彼らに擁されて頼通の高倉殿に大衆3千人と強訴する事件を引き起こして罪に問われる。
English: Hyakumanben Nenbutsu is to repeat nenbutsu (Buddhist invocation) for a million times for the purposes of one's own birth in the Pure Land, ceremony as a memorial, and other variety of prayer.
Japanese: 百万遍念仏（ひゃくまんべんねんぶつ）とは、自身の往生、故人への追善、各種の祈祷を目的として念仏を百万回唱えること。
English: Originally it is said that an objective may be achieved if one repeats nenbutsu for a million times in seven (or ten) days.
Japanese: 本来は、個人が念仏を7日間（もしくは10日間）のうちに100万回唱えることで目的が成就されるとされている。
English: There is also an idea that kudoku (merit) of nenbutsu of other people can be interchanged among several people when they pray nenbutsu simultaneously in the same words (for example, if ten people repeat nenbutsu for a hundred thousands times it will have the equal effect as a million times of nenbutsu by one person (10 x 100,000 =1,000,000)).
Japanese: ただし、複数の人間が同時同音で念仏を唱えることによって互いの念仏の功徳を融通することが出来るとする考え方もある（例えば、10人が10万回の念仏を同時に唱えることが出来れば、10×10万＝100万となり100万回念仏を唱えたのと同じ効果があるとするものである。
English: In some cases this is done by rubbing big juzu (beadroll) together to count the number while repeating nenbutsu (when done by several people they need to have the same juzu).
Japanese: また、念仏の際に数取りのために大型の数珠をこすり合わせながら行う場合もある（複数で行う場合には数珠も揃える必要がある）。
English: The first person who related Hyakumanben Nenbutsu and gokuraku ojo (peaceful death) is said to be Kasai of Tang (according to "Jodo-ron" (the Pure Land Treatise written by Kasai)).
Japanese: 百万遍念仏と極楽往生を結びつけた最初の人物は唐の迦才であると言われている（『浄土論』）。
English: In 1331, a priest called Zena (Jodo sect) completed Hyakumanben Nenbutsu in seven days by command of Emperor Godaigo to control an epidemic and succeeded in ending it.
Japanese: 元弘元年（1331年）、後醍醐天皇の命を受けた善阿(浄土宗)が7日間にわたって百万遍念仏を行って達成させ、疫病を鎮めたとされている。
English: The jigo (temple name) called 'Hyakumanben,' which is a byname of Chion-ji Temple where he lived, is the title given to a Buddhist temple, as an award at that time.
Japanese: 彼が居住した知恩寺の別名「百万遍」はその時の褒賞として授けられた寺号である。
English: From Muromachi period to Sengoku period (period of warring states) (Japan), Hyakumanben Nenbutsu spread from Imperial Court to rural villages, and it was a rule in the Imperial Court to do Hyakumanben Nenbutsu on 16th of January, May, and September.
Japanese: 室町時代から戦国時代(日本)にかけて宮中から地方の村々の間にまで百万遍念仏が広まり、宮中では1・5・9月の16日に行われることになっていた。
English: Imperial Prince Fushiminomiya Sadafusa in his diary "Kanmon Nikki" wrote the purpose of Hyakumanben Nenbutsu to be plainly as 'ceremony for the past and prayer for the present.'
Japanese: 伏見宮貞成親王は日記『看聞日記』の中で百万遍念仏の目的を「過去追善現在祈祷」と端的に記している。