nntsuzu/KFTT huggingface dataset:
English: Temples made up Shumon ninbetsu cho (religious census register), which is today's family register, and the public needed to obtain a deed called Terauke shomon (certificate of a Buddhist temple) when they set out on their travels or changed to different residences.
Japanese: 寺院では現在の戸籍に当たる宗門人別帳が作成され、旅行や住居の移動の際にはその証文（寺請証文）が必要とされた。
English: With the system thus introduced, every household had its Buddhist altar and made it a custom to invite a Buddhist priest to its Buddhist memorial service, which assured the temple of obtaining believers and, to a certain degree, money.
Japanese: 各戸には仏壇が置かれ、法要の際には僧侶を招くという慣習が定まり、寺院に一定の信徒と収入を保証される形となった。
English: Meanwhile, the system obliged the temple to give religious instructions to its believers, and had the Buddhist organizations play a role in the regime of the Edo shogunate.
Japanese: 一方、寺院の側からすれば、檀信徒に対して教導を実施する責務を負わされることとなり、仏教教団が幕府の統治体制の一翼を担うこととなった。
English: With the combined effect of terauke seido and honmatsu seido (the hierarchical system by which to control all temples), the Buddhist organizations suffered other religious setbacks as well.
Japanese: 仏教教団側が負った打撃は、本末制度との相乗効果により、上記にとどまらなかった。
English: That is, their monpa (division of a Buddhist sect) and tatchu (minor temple), both of which had played the central role in their Buddhist activities, were reduced in their organizational function.
Japanese: すなわち、従来の教団活動の中で中心に位置していた門派・塔頭の機能を低下させられた。
English: Additionally, they were banned from propagating their teachings to the believers of other sects and from constructing new temples, so it became difficult for them to extend their influence.
Japanese: また他宗派の信徒への布教や新しい寺院の建立を禁止されその勢力の拡張が困難になった。
English: Zenjodo is the mountain path that leads to zencho (the peak of a sacred mountain).
Japanese: 禅定道（ぜんじょうどう）とは、禅頂（山頂）に登ぼるまでの山道を言う。
English: Since the Nara period, high or beautiful mountains in Japan have been the object of a mountain religion, so some people began to implement their ascetic deeds on mountains; subsequently, these deeds developed into shugendo (Japanese mountain asceticism and shamanism incorporating Shinto and Buddhist concepts).
Japanese: 奈良時代より、高い山や、美しい山は霊山として山岳信仰の対象とされ、山地に於いて修行する者も現れ、それらは後に修験道へと発展していった。
English: In the mountain religion and shugendo (Japanese mountain asceticism-shamanism incorporating Shinto and Buddhist concepts), the ascetic deeds performed on a sacred mountain are called zenjo, and the ascetic path to zencho is called zenjodo.
Japanese: 山岳信仰や修験道に於いて、霊山で修行することを禅定といい、禅頂までの修行の道筋を禅定道ともいう。
English: The boat tour around Lake Chuzenji in Nikko City, called funazenjo (literally, boat of zencho), is deemed to be one of the formal ascetic deeds.
Japanese: また、日光では舟で中禅寺湖を一回りする事を船禅頂と言い、正規の修行の1つと考えられている。
English: Chinzo, also called chinso or choso, is a portrait or a sculpture of a priest of the Zen sect (a sect of Buddhism).
Japanese: 頂相（ちんぞう、他にちんそう、ちょうそうとも）は、禅宗の僧侶の肖像画、または彫刻のこと。
English: In the Zen sect, the teacher priest would give his own portrait to his pupil monk as part of the inka (certification of spiritual achievement), and so, as the Zen sect became popular, many chinzo were depicted.
Japanese: 師に当たる僧が弟子の僧侶に対して、印可の一部として自賛の肖像を与えるところから、禅宗の普及と共に多く描かれた。
English: A descendant disciple of a high priest (the founder of a Zen temple) would have a sculptural chinzo made in the memory of the priest.
Japanese: 彫刻の場合、禅院の開山となった高僧を偲ぶため、弟子筋の僧侶が作らせた物である。
English: Thus the chinzo was as precious as the honzon (principal image of Buddha) for the temple, so it was placed in the temple's main hall, or a special enshrinement hall called kaizando was constructed for it.
Japanese: そのため、その寺にとっては本尊と同じくらい重要であり、本堂に安置されるか開山堂というその像を置くための特別な御堂が造られた。
English: Whether it was a portrait or a sculpture, the chinzo was, for Zen monks, a substitute for the earthly body of the priest, and the chinzo's characteristic is its precise, lifelike depiction.
Japanese: 絵画にしろ彫刻にしろ、頂相は禅僧にとって師の現身そのものであり、師僧の特徴を正確に捉えた、真に迫る造形に特色がある。
English: The sculpture's figure, modeled after the portrait, is the sitting style with the bottom of the priest's robe hanging down, and the established way of expression was the combination of the simple depiction of the clothed body and the graphic depiction of the face.
Japanese: 彫刻の場合、頂相画に倣って法衣の裾を長く垂らして座る姿に表されるが、衣に包まれた体部は単純に表し、写実は面貌に集中する表現法が確立している。
English: Excellent works of chinzo were born particularly from the Kamakura period to the period of the Northern and Southern Courts, and many of them are now designated as the national treasure or the important cultural property.
Japanese: 特に鎌倉時代から南北朝時代(日本)にかけては優品が作られ、多くは国宝や重要文化財に指定されている。
English: He was known as 'Kobo Daishi' (the shigo (posthumous name) awarded by Emperor Daigo in 921) and was the founder of the Shingon sect.
Japanese: 「弘法大師（こうぼうだいし）」の名（諡号〈醍醐天皇、921年贈〉）で知られる、真言宗の開祖。
English: Together with Saicho (Dengyo Daishi) of Tendai sect, he was positioned at the head of the trend in which Buddhism in Japan had been transformed from the older so-called Nara Buddhism into the new Heian Buddhism, and brought Shingon Esoteric Buddhism to Japan from China.
Japanese: 天台宗の開祖最澄（伝教大師）とともに、旧来のいわゆる奈良仏教から新しい平安仏教へと日本仏教が転換していく流れの劈頭に位置し、中国から真言密教をもたらした。
English: Known also as noshoka (master of calligraphy), he is listed one of three famous ancient calligraphers, together with Emperor Saga and TACHIBANA no Hayanari.
Japanese: 能書家としても知られ、嵯峨天皇・橘逸勢と共に三筆のひとりに数えられる。
English: In 774, he was born in Byobugaura Tado County, Sanuki Province (present Zentsuji City, Kagawa Prefecture).
Japanese: 宝亀5年（774年）、讃岐国多度郡屏風浦（現：香川県善通寺市）で生まれた。
English: His father was SAEKI no Atai Tagimi, a Gunji (local magistrates), his mother was from the Ato clan, and his childhood name was Mao (or Mana).
Japanese: 父は郡司・佐伯直田公（さえきのあたいたぎみ）、母は阿刀氏、幼名は真魚。
English: According to a tradition in the Shingon sect, his birth date is June 15, but it corresponds to the day when Fuku Kongo Sanzo, who established Esoteric Buddhism in China, died.
Japanese: 真言宗の伝承では空海の誕生日を6月15日とするが、これは中国密教の大成者である不空金剛三蔵の入滅の日である。
English: Therefore, his accurate date of birth is unknown since it is considered that the date was used based upon the tradition that Kukai was considered a reincarnation of Fuku.
Japanese: そのため、空海が不空の生まれ変わりとする伝承によるもので、正確な誕生日は不明である。
English: In 789 when he was 15 years old, he learned from ATO no Otari, who was a tutor of Imperial Prince Iyo, a prince of Emperor Kanmu and the father-in-law of his mother, Rongo Analects, Kokyo (the book of filial piety), shiden (history and related items) and monjo (literature).
Japanese: 延暦8年（789年）、15歳で桓武天皇の皇子伊予親王の家庭教師であった母方の舅である阿刀大足について論語、孝経、史伝、文章等を学んだ。
English: It is said that at the Bureau of Education, he majored in Myogyo-do (the study of Confucian classics), and learned Chunqiu Zuoshi Zhuan (Master Zuo's Commentary about the Spring and Autumns), Moshi (the book of poetry in ancient china), and Shosho (classics of history).
Japanese: 大学での専攻は明経道で、春秋左氏伝、毛詩、尚書等を学んだと伝えられる。
English: It is said that, not satisfied with learning at the Bureau of Education, he performed ascetic practices in the forests starting around the age of 20.
Japanese: 延暦12年（793年）、大学での勉学に飽き足らず、19歳を過ぎた頃から山林での修行に入ったという。
English: It is said that, when he was performing ascetic practices in Mikurodo (located in present Muroto city, Kochi Prefecture), myojo (the morning star; Venus) plunged into his mouth, causing him to awaken spiritually.
Japanese: 御蔵洞（高知県室戸市）で修行をしている時、口に明星が飛び込んできて悟りを開いたといわれている。
English: It has been said that he called himself Kukai (literally, sky and sea), because what was in his sight at that time was only the sky and the sea.
Japanese: その間、空海が目にしていたのは空と海だけであったため、空海と名乗ったと伝わっている。
English: At the age of 24, he wrote "Rogoshiki," where the thought of Confucianism, that of Taoism, and that of Buddhism were comparatively discussed, showing that what was taught popularly was not true (the title of "Rogoshiki" was later changed into "Sango shiiki," with the ten rhyme-based poems in the preface and at the end of the book revised).
Japanese: 24歳で儒教・道教・仏教の比較思想論でもある『聾瞽指帰（ろうごしいき）』を著して俗世の教えが真実でないことを示した（「聾瞽指帰」は、後に序文と巻末の十韻詩を改定、『三教指帰』（さんごうしいき）と改題されている）。
English: Concerning where he was and what he was doing during the period after this until he entered Tang, only a few fragmentary materials are available, with many points still remaining unclear.
Japanese: この時期より入唐までの空海の足取りは資料が少なく断片的で不明な点が多い。
English: However, it can be easily imagined that he performed ascetic performances repeatedly in the forests of Mt. Kinpu in Yoshino and on Mt. Ishizuchi in Shikoku and that he learnt Buddhist thoughts widely.
Japanese: しかし吉野の金峰山や四国の石鎚山などで山林修行を重ねると共に、幅広く仏教思想を学んだことは想像に難くない。
English: It is considered that, around this time, he found the existence of Buddhist scriptures about Esoteric Buddhism, including "Dainichi-kyo" (Mahavairocana Sutra).
Japanese: 『大日経』を初めとする密教経典に出会ったのもこの頃と考えられている。
English: It is well known that, during this period, he learnt 'Kokudo Bosatsu Gumonjiho (ascetic practices for having a good memory in esoteric Buddhism)' from a shamon (priest).
Japanese: ところでこの時期、一沙門より「虚空蔵菩薩求聞持法」を授かったことはよく知られるところである。
English: In the preface of "Sango shiiki," it is written that Kukai practiced Gumonji-ho in Mt. Dairyo-dake in Awa Province and at Muroto-misaki Cape in the Tosa Province, and that light from the morning bright star hit him showing that the practice was completed.
Japanese: 『三教指帰』の序文には、空海が阿波国の大瀧岳や土佐国の室戸岬などで求聞持法を修ましたこと、明けの明星が来影するという形で行が成就したこと、が記されている。
English: It was said that the priest who taught Gumonji-ho to Kuaki was Gonso, but today it is said that Kaimyo at Daian-ji Temple might have been the priest.
Japanese: 求聞持法を空海に伝えた一沙門とは、旧来の通説では勤操とされていたが、現在では大安寺の戒明ではないかと云われている。
English: Kaimyo came from the same Sanuki Province as Kukai, and brought to Japan scriptures "Shakumakaenron" that Kukai placed importance on.
Japanese: 戒明は空海と同じ讃岐の出身で、その後空海が重要視した『釈摩訶衍論』の請来者である。
English: Concerning when Kukai actually entered the Buddhist priesthood, there were the following two views: One was that he became a priest under priest Gonso at Makionosan-ji Temple in 793 at the age of 20, and the other was that he became a priest at the age of 25.
Japanese: 空海の得度に関しては、延暦12年（793年）に20歳にして勤操を師とし槇尾山寺で出家した、という説、あるいは25歳出家説が古くからとなえられていた。
English: However, nowadays, the view is that he entered the Buddhist priesthood and received religious precepts at Todai-ji Kaidan-in in 804 at the age of 31 just before he went to Tang.
Japanese: しかしながら、現在では、延暦23年（804年）、入唐直前31歳の年に東大寺戒壇院で得度受戒したという説が有力視されている。
English: In 804, he went to Tang as formal ryugakuso (foreign priest studying Buddhism) (who were scheduled to stay in Tang for study for 20 years) included in a Japanese envoy to Tang Dynasty China.
Japanese: 延暦23年（804年）、正規の遣唐使の留学僧（留学期間20年の予定）として唐に渡る。
English: He was only a shidoso (priest having entered Buddhist priesthood without permission) until immediately before going to Tang, and it still remains a riddle about how such a priest could suddenly emerge as a ryugakuso.
Japanese: 入唐直前まで一私度僧であった空海が突然留学僧として浮上する過程は、今日なお謎を残している。
English: The 16th envoy to Tang Dynasty China (18th, when the total number of such envoys was considered 20) included Saicho and Ryosen who was awarded the title of Sanzohoshi later in China.
Japanese: また、第16次（20回説では18次）遣唐使一行には、最澄や後に中国で三蔵法師の称号を贈られる霊仙がいた。
English: At that time, Saicho had been appointed to one of the naikubu-juzenshi (the ten selected excellent priests for conducting Buddhist services in the Imperial Court) who were gojiso (a priest who prayed to guard the emperor), but Kukai was only an obscure priest.
Japanese: 最澄はこの時期すでに天皇の護持僧である内供奉十禅師の一人に任命されており、当時の仏教界に確固たる地位を築いていたが、空海はまったく無名の一沙門だった。
English: The envoy set sail from Naniwa no tsu (Naniwa Port) on June 26, the same year, and departed for Tang on August 18 from Taura, Matsuura County, Hizen Province, via Hakata.
Japanese: 同年5月12日、難波津を出航、博多を経由し7月6日、肥前国松浦郡田浦から入唐の途についた。
English: The third and fourth ships of this envoy to Tang were wrecked, and only the first and second ships arrived at Tang.
Japanese: この入唐船団の第3船、第4船は遭難し、唐にたどり着いたのは第1船と第2船のみであった。
English: The ship Kukai was on was caught in a storm and significantly deviated from its scheduled route and finally drifted ashore at Sekiganchin, Chokei-ken, Fuku-shu on September 21, 804.
Japanese: 空海の乗った船は、途中で嵐にあい大きく航路を逸れて貞元(唐)20年（延暦23年、804年）8月10日、福州長渓県赤岸鎮に漂着。
English: In March of 805, he entered Saimyo-ji Temple (located in Xian City) and stayed at the temple that became his dwelling in Changan.
Japanese: 永貞(唐)元年（延暦24年、805年）2月、西明寺(西安市)に入り滞在し、空海の長安での住居となった。
English: Entering June, Kukai visited priest Keika, who was the seventh founder of Esoteric Buddhism, at Shoryu-ji Temple (located in Xian City), in Changan, Tang, and studied under him for about 6 months after that.
Japanese: 5月になると空海は、密教の第七祖である唐長安青龍寺(西安市)の恵果和尚を訪ね、以降約半年にわたって師事することになる。
English: It has been said that, in either of the kanjo ceremony in Taizokai (Realm of the Womb) and that in Vajradhatu, the flower Kukai threw dropped on the laid Mandala (a diagram that depicts Buddhist deities according to certain geometric formats and illustrates the Buddhist world view), connecting him with Dainichi Nyorai (Mahavairocana) in the two areas (or two realms).
Japanese: ちなみに胎蔵界・金剛界のいずれの灌頂においても彼の投じた花は敷き曼荼羅の大日如来の上へ落ち、両部（両界）の大日如来と結縁した、と伝えられている。
English: A kanjo ceremony for the Denpo Ajari rank was held for him on September 10, 805, awarded a kanjo name of Henjokongo meaning "the best person who will enlighten everything in this world."
Japanese: 8月10日には伝法阿闍梨位の灌頂を受け、「この世の一切を遍く照らす最上の者」を意味する遍照金剛（へんじょうこんごう）の灌頂名を与えられた。
English: On this occasion, Kukai invited as many as 500 persons from the Seiryu-ji Temple and from the Da Xing Shan Temple that were deeply associated with Fukusanzo, and held a banquet for them to express his gratitude.
Japanese: このとき空海は、青龍寺や不空三蔵ゆかりの大興善寺から500人にものぼる人々を招いて食事の接待をし、感謝の気持ちを表している。
English: After the middle of September, together with many others, he was engaged in making mandalas and mikkyo hogu (Buddhist instruments of esoteric Buddhism), and in copying Buddhist scriptures.
Japanese: 8月中旬以降になると、大勢の人たちが関わって曼荼羅や密教法具の製作、経典の書写が行われた。
English: Ajari fushokubutsu consisted of the following 13 items: eight items, which included the Buddha's ashes said to have been handed down from Kongochi to Fuku Kongo and to Keika, and a noble image of Kongo-bosatsu sculpted in byakudan wood (now located in Mt. Koya), and five items, including the Kendagokushi kesa (a Buddhist stole) (now located in To-ji Temple) and Kuyogu (tools for memorial service) given by Keika.
Japanese: 阿闍梨付嘱物とは、金剛智－不空金剛－恵果と伝えられてきた仏舎利、刻白檀仏菩薩金剛尊像(高野山に現存)など8点、恵果和尚から与えられた健陀穀糸袈裟（東寺に現存）や供養具など5点の計13点である。
English: For this, Kukai presented, for expressing gratitude for denpo, a kesa and egoro (an incense burner) to priest Keika.
Japanese: 対して空海は伝法への感謝を込め、恵果和尚に袈裟と柄香炉を献上している。
English: On February 13, 806, Kukai, representing the followers of Keika, wrote an inscription praising the priest.
Japanese: 元和(唐)元年（延暦25年、806年）1月17日、空海は全弟子を代表して和尚を顕彰する碑文を起草した。
English: There, he founded Shingon Esoteric Buddhism, and thereafter, the Daiho-ji Temple (located in Goto City) came to be called western Koyasan (Mt. Koya).
Japanese: そこで真言密教を開宗し、以来、大宝寺(五島市)を西の高野山というようになった。
English: In the morning of the day when his vow was to be fulfilled, he sighted Kiko (strange light) from the morning star (Venus) and zuicho (good omens), and believed that this was an evidence of showing that Shingon Esoteric Buddhism, which he learnt with efforts in a foreign country, would be effective for protecting Japan.
Japanese: 満願の朝に明星の奇光と瑞兆を拝されて、異国で修業された真言密教が日本の鎮護に効果をもらたす証しであると信じた。
English: Kukai's expression 'Going with nothing, I came back fully enriched' vividly shows how great were the achievements of Kukai, who entered Tang as a mere obscure foreign priest, during his two-year stay in Tang.
Japanese: 「虚しく往きて実ちて帰る」という空海の言葉は、わずか2年前無名の一留学僧として入唐した空海の成果がいかに大きなものであったかを如実に示している。
English: In November of 806, Kukai safely returned to Japan, and stayed in Dazai-fu (local government office in the Kyushu region).
Japanese: 大同(日本)元年（806年）10月、空海は無事帰国し、大宰府に滞在する。
English: According to "Shorai Mokuroku," what Kukai brought back from Tang was huge, including various Buddhist scriptures (216 bu (parts), 461 volumes, including newly translated Kyo-Ron), Ryobu-dai-Mandala, Soshi-zu painting (paintings of the founders of Esoteric Buddhism), mikkyo hogu, and Ajari fushokubutsu.
Japanese: 唐から空海が持ち帰ったものは『請来目録』によれば、多数の経典類（新訳の経論等216部461巻）、両部大曼荼羅、祖師図、密教法具、阿闍梨付属物等々膨大なものである。
English: Naturally, it is considered that he also brought back many private things not included in this list.
Japanese: 当然、この目録に載っていない私的なものも別に数多くあったと考えられている。
English: I learnt that many things remained to be studied further, and I heard that many things still remain to be listened to' (included in "Shorai Mokuroku"): What Kukai brought back was the latest cultural system including Esoteric Buddhism.
Japanese: 「未だ学ばざるを学び、～聞かざるを聞く」（『請来目録』）、空海が請来したのは密教を含めた最新の文化体系であった。
English: Due to this crime or for other reasons, he was forced to stay, after returning to Japan in November of 806, in Dazaifu for several years waiting for permission to enter Heian-kyo.
Japanese: そのためかどうかは定かではないが、大同元年（806年）10月の帰国後は、入京の許しを待って数年間太宰府に滞在することを余儀なくされた。
English: During this period of time, Kukai undertook personal Buddhist memorial services, and made paintings related to Esoteric Buddhism for services.
Japanese: この時期空海は、個人の法要を引き受け、その法要のために密教図像を制作するなどしていた。
English: Kukai stayed first in Makiono-dera Temple in Izumi Province, entered Heian-kyo in August of 809 with Daijokanpu (official documents issued by Daijokan, Grand Council of State), and entered Takaosan-ji Temple (later Jingo-ji Temple), which was a private temple of the Wake clan.
Japanese: 空海は、まず和泉国槇尾山寺に滞在し、7月の太政官符を待って入京、和気氏の私寺であった高雄山寺（後の神護寺）に入った。
English: It is said that this was because, viewing the "Shorai Mokuroku," Saicho recognized the importance of Esoteric Buddhism.
Japanese: 最澄は『請来目録』を見て空海が持ち帰った密教の重要さを評価したためといわれている。
English: Concerning the area of Esoteric Buddhism, Saicho took the stance of a disciple for Kukai.
Japanese: 密教の分野に限っては、最澄が空海に対して弟子としての礼を取っていた。
English: However, Saicho, who advocated hokke-ichijo (Hokke scripture-based philosophy) and Kukai, who advocated mitsugon-ichijo (Esoteric Buddhism-based philosophy), eventually confronted each other.
Japanese: しかし、法華一乗を掲げる最澄と密厳一乗を標榜する空海とは徐々に対立するようになった。
English: Regarding the breaking of their relationship, it has been said from olden times: Kukai refused Saicho's request to borrow Rishishakukyo (commentaries of 'Rishu-kyo' [Principle of Wisdom Sutra]) and Taihan, who had been a discipline of Saicho, became a discipline of Kukai.
Japanese: なお二人の訣別に関しては、古くから最澄からの理趣釈経（「理趣経」の注釈書）の借覧要請を空海が拒絶したことや、最澄の弟子泰範が空海の下へ走った問題があげられる。
English: When Kusuko Incident occurred in 810, Kukai offered a big prayer for protecting the nation, standing on Emperor Saga's side.
Japanese: 大同5年（810年）、薬子の変が起こったため、嵯峨天皇側につき鎮護国家のための大祈祷を行った。
English: In the period from 811 to 812, he assumed the post of betto (chief officer) of Otokuni-dera Temple.
Japanese: 弘仁2年（811年）から弘仁3年（812年）にかけて乙訓寺の別当を務めた。
English: On December 26, 812, he held kechien-kanjo (ceremony to make a good relationship with Buddha) for Vajradhatu at Takaosan-ji Temple.
Japanese: 弘仁3年（812年）11月15日、高雄山寺にて金剛界結縁灌頂を開壇した。
English: In the spring of 815, he sent Koshu, his discipline, to powerful priests in the eastern region, such as Tokuichi Bosatsu in Aizu Province, and Kochi zenji and Mantoku (萬徳) Bosatsu (it may have been Kitoku) to request copying the scriptures of Esoteric Buddhism.
Japanese: 弘仁6年（815年）春、会津の徳一菩薩、下野の広智禅師、萬徳菩薩（基徳の誤記か?）などの東国有力僧侶の元へ弟子康守らを派遣し密教経典の書写を依頼した。
English: On July 21, 816, he requested Mt. Koya to be granted as a place for Zen training, and on August 8, he gained the imperial sanction that the mountain should be granted to him.
Japanese: 弘仁7年（816年）6月19日、修禅の道場として高野山の下賜を請い、7月8日には、高野山を下賜する旨勅許を賜る。
English: In 817, he sent his disciplines, including Taihan and Jichie, to Mt. Koya to start developing and founding a base for his religion.
Japanese: 翌弘仁8年（817年）、泰範や実恵ら弟子を派遣して高野山の開創に着手した。
English: In December of 818, Kukai himself climbed up the mountain for the first time after the sanction was granted, and stayed there until the next year.
Japanese: 弘仁9年（818年）11月には、空海自身が勅許後はじめて高野山に登り翌年まで滞在した。
English: In the spring of 819, a boundary was set around an approx. 27.3 km square area, and the work to build Buddhist temples there started.
Japanese: 弘仁10年（819年）春には七里四方に結界を結び、伽藍建立に着手した。
English: Around this time, he wrote "Sokushin Jobutsu gi," "Shojijissogi," "Unjigi," "Bunkyo-hifuron," and "Tenrei-Bansho-Meigi" one after another.
Japanese: この頃、『即身成仏義』『声字実相義』『吽字義』『文鏡秘府論』『篆隷万象名義』等を立て続けに執筆した。
English: In 821, he led the work to repair Manno-ike Pond (the largest-in-Japan irrigation pond for farming, located in present Kagawa Prefecture) and led to a successful accomplishment of the work using the latest technology at that time, for example, using arched banks
Japanese: 弘仁12年（821年）、満濃池（まんのういけ、現在の香川県にある日本最大の農業用ため池）の改修を指揮して、アーチ型堤防など当時の最新工法を駆使し工事を成功に導いた。
English: In February of 823, he was granted To-ji Temple based on a Daijokanpu and used the temple as a training place for Shingon Esoteric Buddhism.
Japanese: 弘仁14年（823年）正月、太政官符により東寺を賜り、真言密教の道場とした。
English: However, this name came to be used from the Kamakura period.
Japanese: しかしながら、この名称が用いられるようになるのは鎌倉時代になってからである。
English: In September, Takaosan-ji Temple became a Jogaku-ji temple (one of the temples next to national temples in rank), where 14 Shingon priests resided, and became entitled to accept a nenbundo-sha (approved people who enter the Buddhist priesthood) every year.
Japanese: 9月には高雄山寺が定額寺となり、真言僧14名を置き、毎年年分度者一名が許可となった。
English: In 828, he wrote "Shugeishuchiin shiki-narabini-jo," and took over the private residence of FUJIWARA no Mimori, located east of To-ji Temple, and opened 'Shugeishuchiin,' a private educational facility.
Japanese: 天長5年（828年）には『綜藝種智院式并序』を著すとともに、東寺の東にあった藤原三守の私邸を譲り受けて私立の教育施設「綜芸種智院（しゅげいしゅちいん）」を開設。
English: Targeting only the children of nobles or gunji, education at that time was only for a limited number people.
Japanese: 当時の教育は、貴族や郡司の子弟を対象にするなど、一部の人々にしか門戸を開いていなかった。
English: However, Shugeishuchiin was an epoch-making school that was open to the general public.
Japanese: しかし、綜芸種智院は庶民にも教育の門戸を開いた画期的な学校であった。
English: As known from the name of Shugeishuchiin, it was also a comprehensive educational facility where every philosophy, science and art, including Confucianism, Buddhism and Taoism, were taught.
Japanese: 綜芸種智院の名に表されるように、儒教・仏教・道教などあらゆる思想・学芸を網羅する総合的教育機関でもある。
English: In "Shugeishuchiin shiki-narabini-jo," he wrote his policy of maintaining the facility permanently through operations under the support and cooperation of Emperor, ministers, lords and all Buddhist sects, as described in the following: First, he admitted that the existence of the school was unstable, depending on the destiny of the persons operating it, saying 'The prosperity and demise always depends on the persons concerned, and the ups and downs of a person always depends on whether the person conducts himself or herself correctly or not, and then he described 'This school will exist for 100 generations, if a person shows favors, three high level bureaucrats (sanko) cooperate, and with the noble and prosperous clans and the big virtues of various sects, their aspirations are the same as those of mine.'
Japanese: また、『綜藝種智院式并序』において「物の興廃は必ず人に由る,人の昇沈は定んで道にあり」と、学校の存続が運営に携わる人の命運に左右される不安定なものであることを認めたうえで、「一人恩を降し、三公力をあわせ、諸氏の英貴諸宗の大徳、我と志を同じうせば、百世継ぐを成さん」と、天皇、大臣諸侯や仏教諸宗の支持・協力のもとに運営することで恒久的な存続を図る方針を示している。
English: However, it is likely that his desire was not achieved, and Shugeishuchiin became extinct about ten years after Kukai died.
Japanese: ただし、これは実現しなかったらしく、綜芸種智院は空海入滅後10年ほどで廃絶した。
English: In 830, he wrote "Himitsu Mandala Jujushinron" (Ten Abiding Stages on the Secret Mandalas) of ten volumes and "Hizohoyaku" of three volumes, corresponding to an Imperial order from Emperor Junna.
Japanese: 天長7年（830年）、淳和天皇の勅に答え『秘密曼荼羅十住心論』十巻、『秘蔵宝鑰』三巻を著した。
English: On September 23, 832, the first Manto Mange E (a Buddhist mass) in Mt. Koya was held.
Japanese: 天長9年（832年）8月22日、高野山において最初の万燈万華会が修された。
English: In the ganmon (written prayers) at that time, Kukai expressed his thought that 'My wishes would be extinct if empty space were extinct, the general public were extinct and Nirvana were extinct.'
Japanese: 空海は、願文に「虚空盡き、衆生盡き、涅槃盡きなば、我が願いも盡きなん」と想いを表している。