nntsuzu/KFTT huggingface dataset:
English: Known as Sesshu (1420 - 1506), he was an ink painter and Zen monk active in the Muromachi period in the latter half of the 15th century, and was called a master painter.
Japanese: 雪舟（せっしゅう、1420年（応永27年）-1506年（永正3年））は号で、15世紀後半室町時代に活躍した水墨画家・禅僧で、画聖とも称えられる。
English: 6 of his extant works are designated national treasures. Indeed, he is considered to be extraordinary among Japanese painters.
Japanese: 現存する作品のうち6点が国宝に指定されており、日本の画家のなかでも別格の評価を受けているといえる。
English: Representative works include: Long Landscape Scroll, Summer and Winter Landscape, View of Amanohashidate, Broken Ink Landscape, Portrait of Ekadanpi, Fall and Winter Landscape, and Folding Screen of Birds and Flowers of the 4 Seasons.
Japanese: 代表作は、「山水長巻」「夏冬山水図」「天橋立図」「破墨山水」「慧可断臂の図」「秋冬山水」「花鳥屏風」など。
English: He moved to Kyoto's Shokoku-ji Temple at the age of around 10, and while studying and having Zen training under Shuto SHUNRIN, learned painting from Shubun TENSHO.
Japanese: 10歳頃京都の相国寺に移り、春林周藤に師事、禅の修行を積むとともに、天章周文に絵を学んだ。
English: In around 1454, he moved to Suo Province, and built his studio, Unkokuan (Yamaguchi City, Yamaguchi Prefecture), with the patronage of the feudal lord, Ouchi.
Japanese: 1454年（応永28年）ごろ周防国に移り、守護大名大内氏の庇護を受け、画室雲谷庵（山口県山口市）を構える。
English: In around 1465, he acquired a calligraphy work by Bonki SOSEKI on which the characters of Sesshu were written, and requested Shinkei RYUKO to write a certificate about the origin of the name, Sesshu.
Japanese: 1465年（寛正6年）ごろ、楚石梵&29734（そせきぼんき）による雪舟二大字を入手し、龍崗真圭に字説を請。
English: It is thought that until this time he was known as Touyou SESSHU, but there is not a firm source to indicate that SESSHU and Sesshu were the same person.
Japanese: これ以前は拙宗等楊と名乗っていたと思われるが、拙宗と雪舟が同一人物であることを示す確実な史料はない。
English: A young Sesshu who entered Hofuku-ji Temple only liked pictures and did not want to read sutras; so the monks of the temple tied him to a pillar in the building enshrining a Buddhist statue.
Japanese: 宝福寺に入った幼い日の雪舟が、絵ばかり好んで経を読もうとしないので、寺の僧は雪舟を仏堂の柱にしばりつけてしまいました。
English: However, when the monks saw that he drew a rat with his tears that fell on the floor by using his big toe, they were impressed so they allowed him to draw pictures.
Japanese: しかし床に落ちた涙を足の親指につけ、床にねずみを描いたところ、僧はその見事さに感心し、雪舟が絵を描くことを許しました。
English: The story first appeared in "Honcho Gashi" compiled by Eino KANO (published in 1693, the Edo period).
Japanese: 初出は江戸時代に狩野永納が編纂した『本朝画史』（1693年刊）である。
English: It is thought to be because the Kano School that ruled painting circles at the time venerated him as a master, and feudal lords wanted to have Sesshu's artwork.
Japanese: 狩野派が当時画壇を支配していたが、雪舟を師と仰ぎ、諸大名が雪舟の作品を求めたからであるとされる。
English: The scene of Kinkaku-ji Temple, where Sesshu's granddaughter, Yukihime, takes an active role, is famous) and similar works were performed.
Japanese: 雪舟の孫娘、雪姫が活躍する「金閣寺」の場が有名）のような作品が上演された。
English: Today, Sesshu who gave birth to one of Japanese cultures is a leading historical figure of this country.
Japanese: 日本文化の一つを生んだ雪舟は、今や日本を代表する歴史人物の一人となっている。
English: Special Exhibition in Commemoration of 500th Anniversary of Death: Sesshu (Illustrated Collection, Tokyo National Museum, Kyoto National Museum, 2002)
Japanese: 『没後500年特別展「雪舟」』（図録、東京国立博物館、京都国立博物館、2002年）
English: Master Painter Sesshu (Raisuke NUMATA, "Ronso Series" 1, Ronsosha, March 2002, ISBN 4-8460-0241-1)
Japanese: 『画聖雪舟』（沼田頼輔、『論創叢書』1、論創社、2002年3月、ISBN4-8460-0241-1）
English: Soujun IKKYUU was a Zen monk in the Daitokuji branch of the Rinzai sect, during the Muromachi period.
Japanese: 一休宗純（いっきゅうそうじゅん）は、室町時代の臨済宗臨済宗大徳寺派の禅僧である。
English: For IKKYUU's Witty Sayings refer to the section on "IKYUU's Sayings" (also some on this page); for the TV cartoon "Ikkyuu-san", refer to the section on "Ikyuu-san".
Japanese: 「一休さんの頓知咄」については『一休咄』の項目（このページにも若干の記述あり）を、テレビアニメ『一休さん』については「一休さん」の項目を参照。
English: In Kazunaga SUGAWARA's diary, "Higashiboujou Kazunaga Kyouki", he wrote on August 1st of 1494 that "it is said in secret that the monk IKKYUU is a prince, the illegitimate child of Gokomatsu.
Japanese: 菅原和長の日記『東坊城和長卿記』明応3年（1494年）八月一日の条に、「秘伝に云う、一休和尚は後小松院の落胤の皇子なり。
English: Called Shuuken for a long time, he also went by Kyouunshi, Katsuro, and Mukei.
Japanese: 長じて周建の名で呼ばれ、狂雲子、瞎驢（かつろ）、夢閨（むけい）などと号した。
English: He quickly developed a talent for poetry; and his poems "Choumonshunsou", which he wrote at 13, and "Shunishukka", which he wrote at 15 years of age, were praised throughout Kyoto.
Japanese: 早くから詩才に優れ、13歳の時に作った漢詩「長門春草」、15歳の時に作った漢詩「春衣宿花」は洛中の評判となり賞賛された。
English: In 1410, at the age of 17, he became a student of Soui KENOU and changed his name to Soujun.
Japanese: 応永17年（1410年）、17歳で謙翁宗為（けんおうそうい）の弟子となり、戒名を宗純と改める。
English: Whether it was because of the death of his teacher is difficult to determine, but IKKYUU attempted suicide around that time.
Japanese: この時、一休は師の遷化によるものかは断定できないが、自殺未遂を起こしている。
English: In 1415 he became a student of high priest Soudon KASOU at Kyoto's Daitokuji.
Japanese: 応永22年（1415年）に京都の大徳寺の高僧、華叟宗曇（かそうそうどん）の弟子となる。
English: He received the name IKKYUU from KASOU when he answered the Koan called Touzan's 3 Blows by saying "the treacherous path returns to the safe path; take a rest and let the rain fall, let the wind blow."
Japanese: 『洞山三頓の棒』という公案に対し、「有ろじより無ろじへ帰る一休み雨ふらば降れ風ふかば吹け」と答えたことから、華叟より一休の道号を授かる。
English: The "treacherous path" refers to the world of confusion (distracting thoughts), while the "safe path" refers to the world of enlightenment (Buddha).
Japanese: なお「有ろじ（有漏路）」とは迷い（煩悩）の世界、「無ろじ（無漏路）」とは悟り（仏）の世界を指す。
English: One night in 1420 he heard the calling of a crow, and was immediately enlightened.
Japanese: 応永27年（1420年）のある夜、カラスの鳴き声を聞いて、俄かに大悟する。
English: In 1428 Emperor Shoukou died without leaving behind a son; and Emperor Gohanazono from the Fushiminomiya family was enthroned.
Japanese: 正長元年（1428年）、称光天皇が男子を残さず崩御し、伏見宮家より後花園天皇が迎えられて即位した。
English: Actually, Yoshio IMAIZUMI says that Emperor Gohanazono's enthronement had the support of the shogunate, and had nothing to do with IKKYUU's recommendation.
Japanese: ただし、今泉淑夫は後花園天皇の即位は幕府の賛成によるもので一休の推挙は無関係だとしている。
English: After the Onin War in 1474, at the order of Emperor Gotsuchimikado he was installed as chief priest (the 47th) of Daitokuji; and although he did not live in the temple, he put a lot of effort into its restoration.
Japanese: 応仁の乱後の文明6年（1474年）、後土御門天皇の勅命により大徳寺の住持（第47代）に任ぜられ、寺には住まなかったが、再興に尽力した。
English: His grave is at Shuuonan and is called Jiyoutou, but is managed by the Imperial Household Agency as an imperial tomb, calling it the grave of prince Soujun, son of Emperor Gokomatsu, based on the stories about his lineage.
Japanese: 墓は酬恩庵にあり、「慈揚塔」と呼ばれるが、宮内庁が御廟所として管理している陵墓である宮内庁では落胤説にもとづいて「後小松天皇皇子宗純王墓」としている。
English: Besides homosexuality, he did things that are forbidden in Buddhism, such as drinking liquor, eating meat, and cavorting with women, had a mistress called Shinjisha, and one of his students was a son of his named Shoutei KIOU.
Japanese: 男色はもとより、仏教の戒律で禁じられていた飲酒·肉食や女犯を行い、盲目の「森侍者」（しんじしゃ）という側女がいたり、「岐翁紹禎」という実子の弟子がいた。
English: One day while Rennyo, the master of Honganji and also his friend, was out, he went into his room and took a nap on Rennyo's statue of the Amitabha.
Japanese: 親交のあった本願寺門主蓮如の留守中に居室に上がりこみ、蓮如の持念仏の阿弥陀如来像を枕に昼寝をした。
English: Upon returning home to see this, Rennyo said, "what are you doing to my tools of trades?"
Japanese: その時に帰宅した蓮如上人は『俺の商売道具に何をする』と言う発言を残している。
English: At the new year, he stuck a skull on top of a cane, and walked around yelling, "beware, beware."
Japanese: 正月に、杖の頭にドクロをしつらえ、「ご用心、ご用心」と叫びながら練り歩いた。
English: This kind of action seems strange at first, but has something in common with such famous Tang dynasty Chinese Rinzai priests as Fuke, and as a teaching style is an expression of the eccentric spirit of Zen.
Japanese: こうした一見奇抜な言動は、中国臨済宗の高僧として知られる普化など唐代の禅者と通じるものがあり、教義の面では禅宗の風狂の精神の表れとされる。
English: At the same time, it was also a way to criticize and satirize the decline Buddhism, and the growth of an authoritarian strain, and to raise an alarm at the wearing down and ossification of Buddhism.
Japanese: と同時に、こうした行動を通して、仏教の権威や形骸化を批判・風刺し、仏教の伝統化や風化に警鐘を鳴らすものでもあった。
English: This can also be understood from the sermon, "7 Buddhas Tsuukaige", which he wrote himself.
Japanese: 彼の禅風は、直筆の法語として「七仏通誡偈」が残されていることからも伺える。
English: This kind of starkly human lifestyle, without concern for rules or formality, gained him sympathy from the masses, and in the Edo Period became the basis for collections of witty stories such as "Ikkyuu's Sayings".
Japanese: この戒律や形式にとらわれない人間臭い生き方は民衆の共感を呼び、江戸時代に彼をモデルとして一休咄に代表される頓知咄（とんちばなし）を生み出す元となった。
English: It is said that IKKYUU was Jukou MURATA's teacher, and his writings were prized most highly among practitioners of the tea ceremony.
Japanese: 一休が村田珠光の師であるという伝承があり、茶人の間で墨蹟が極めて珍重された。
English: According to Antonio INOKI and others, the words attributed to IKKYUU that begin with "what will happen if I go down this path..." are not actually his words, but are actually from Tetsuo KIYOZAWA's poem "The Path"; although there is some confusion about the source.
Japanese: なお、アントニオ猪木らによって、『一休の言葉』として流布されていた「この道を行けばどうなるものか・・・」に始まる言葉は実際には一休の言葉ではなく、文言に多少の相違はあるものの、もとは清沢哲夫の「道」という詩であったと見られる。
English: "Ikyuu: A Zen Monk in Troubled Times" (Hakugen ICHIKAWA, NHK Publishing, December 1970 – (NHK Books 132))
Japanese: 「一休乱世に生きた禅者」（市川白弦著.--東京日本放送出版協会,1970年12月--(NHKブックス132)）
English: "Ikyuu: The World of Kyouunshuu" (Seizan YANAGIDA, Kyoto Jinbunshoin, August 1980)
Japanese: 「一休「狂雲集」の世界」（柳田聖山著.--京都人文書院,1980年8月）
English: "Ikkyuu" (2nd Edition, Tsutomu MIZUKAMI, Tokyo Chuou Kouronsha, May 1997 (Chuukoubunko))
Japanese: 「一休」（水上勉著.--改版.--東京中央公論社,1997年5月--(中公文庫)）
English: "Ikkyuu: Breaking Rules and Madness" (Isamu KURITA, Tokyo Shoudensha, November 2005) ISBN 4396612567
Japanese: 「一休その破戒と風狂」（栗田勇著.--東京祥伝社,2005年11月）ISBN4396612567
English: "Ikkyuu-san" 10/15/1975 – 6/28/1982 Produced by Touei Moving Pictures (now Touei Animation); Broadcasted by Japan Educational Television (now Asahi Television)
Japanese: 『一休さん』（1975年10月15日-1982年6月28日、東映動画(現東映アニメーション)制作、日本教育テレビ(現テレビ朝日)系列で放送）
English: "R.O.D.: Read or Die" (An OVA series sold from 2001 to -2002.
Japanese: 『R.O.D-READORDIE-』（2001年から2002年にかけて発売されたOVA作品。
English: Many stories recall that he was a quick-witted little monk in his childhood, and made a name for himself by doing difficult training in his youth.
Japanese: 幼少期は頓知小僧で、青年期に厳しい修行を積んで名僧となったという逸話が多い。
English: Many of the stories feature him as a child getting one over on a priest or Yoshimitsu ASHIKAGA with his witty remarks.
Japanese: また、幼少期の逸話には、頓知で和尚や足利義満をやり込める話が添えられることが多い。
English: Such stories combine elements from "Ikkyuu's Sayings" with the real Soujun IKKYUU; and as far as his childhood goes, is far from historically accurate; it is probably done to get readers involved in the story, as it only gets into more difficult reading in the episodes from his youth onward.
Japanese: これは『一休咄』と史実の一休宗純を一つの物語にしており、幼少期については史実から遠いと言えるが、青年期以降のエピソードのみでは堅い話となるので、親しみを持たせるためにこのようにしたと思われる。
English: Some accounts do not explicitly state the child IKKYUU's name or birth, or the names of temples.
Japanese: なお、幼少期の一休の名前や、寺の名前、生まれについては明示するものとしないものがある。
English: Known as "Ikkyuu-san's Witty Stories", these appeared in the Genroku Period (the first half year of the Edo era), over 200 years after IKKYUU's death.
Japanese: 「一休さんの頓知話」として知られる『一休咄』は、一休の遷化から200年余り後の元禄年間（江戸時代前期）に世に現れた。
English: Because "Ikkyuu's Sayings" includes, in addition to IKKYUU's deeds, many characters and folk stories in which IKKYUU has been substituted for other monks, it cannot be called historically accurate.
Japanese: 『一休咄』は、一休の事績の他に、一休になぞらえた民間説話や登場人物を他の高僧から一休に置き換えた伝説が数多く含むため、史実とは言い難い。
English: "Ikkyuu's Sayings" is beloved today as a children's book; and there has been a television cartoon adaptation, "Ikkyuu-san".
Japanese: 『一休咄』は、現在も子ども向けの読物として親しまれており、これを翻案したTVアニメ『一休さん』も製作された。
English: Through this story, many children have learned about Yoshimitsu ASHIKAGA, Rokuonji, and the Muromachi Period before ever going to history class.
Japanese: この物語を通じて、歴史の授業以前に、一休の名はもとより、足利義満や鹿苑寺など室町時代についての知識を得た人は多い。
English: It is a triad style and consists of Amida-Nyorai, i.e., Amitabha Buddha at the center and two attendants, Kannon-Bosatsu, i.e., Avalokitesvara Bodhisattva on the left and Seishi-Bosatsu, i.e., Mahasthamaprapta Bodhisattva on the right.
Japanese: 阿弥陀如来を中尊とし、観音菩薩を左脇侍、勢至菩薩を右脇侍とする三尊形式である。
English: (The "left"or "right" in this case is the direction seen from Amida-Nyorai.)
Japanese: （なお、この場合の「左」「右」とは中尊から見た「左」「右」を指す。)
English: Kannon-Bosatsu is said to be the embodiment of the Amida's mercy and Seishi-Bosatsu is that of the Amida's wisdom.
Japanese: 観音菩薩は阿弥陀如来の慈悲をあらわす化身であり、勢至菩薩は知恵をあらわす化身とされる。
English: The Kannon's crown displays kebustu, a small image of Amida, while the Seishi has suihei, a small water bottle, so you can tell one from the other with ease relatively.
Japanese: 脇侍の観音菩薩は、宝冠の上に阿弥陀の化仏を表すし、勢至菩薩は水瓶を持つので、両脇侍は比較的区別がつけやすい。
English: In Japan, ancient examples are: The Amida triad made of bronze owned by the Tokyo National Museum, once dedicated to the Horyuji Temple as one of 48 Buddhist images (important cultural property), and the Amida triad also made of bronze enshrined in the Lady Tachibana's Shrine of Horyuji Temple (national treasure).
Japanese: 日本では、法隆寺献納宝物・四十八体仏（東京国立博物館蔵）中の銅造阿弥陀三尊像（重文）、法隆寺の橘夫人厨子内に安置の銅造阿弥陀三尊像（国宝）などが古い作例である。
English: There are various forms of triads: Amida is seated in the center with statues on both sides standing (e.g. the triad in the Ninnaji Temple in Kyoto), all three statues are standing with Amida in the center (e.g. the triad in the Jodoji Temple in Hyogo), all three statues are seated with Amida in the center(e.g. the triad in the Seiryoji Temple in Kyoto), or Amida seated in the center and the other two statues are kneeling down (e.g. the triad in the Sanzenin Temple in Kyoto).
Japanese: 中尊を坐像、脇侍を立像（りゅうぞう）とするもの（例：京都・仁和寺像）、中尊・脇侍とも立像とするもの（例：兵庫・浄土寺像）、中尊・脇侍とも坐像とするもの（例：京都・清凉寺像）、中尊は坐像、脇侍は跪坐（ひざまずく）するもの（例：京都・三千院像）など、形式は各種ある。
English: The triad with Amida seated at the center and the other two kneeling down on both sides is a form of Raigo, which means inviting the dead spirits to heaven. The left Bodhisattvas Kannon in this triad usually has a rendai, a lotus-flower-shaped pedestal to carry the dead.
Japanese: 中尊は坐像、脇侍は跪坐とするものは来迎形式の阿弥陀三尊像であり、この場合、左脇侍の観音菩薩は往生者を迎え取るための蓮台を捧げ持つのが普通である。
English: He is recognized as the founder of Jodo Shinshu, or Shin Buddhism.
Japanese: 浄土真宗の開祖（宗祖）とされる。浄土真宗の開祖（宗祖）と定めたのは、本願寺三世覚如である。
English: On November 28th, 1876, Shinran was given the posthumous Buddhist name Kenshin Daishi by Emperor Meiji.
Japanese: 明治9年（1876年）11月28日に明治天皇より「見真大師（けんしんだいし）」の諡を追贈されている。
English: After Shinran met Honen (the founder of Jodo Shu) and became his disciple, he inherited 'the discipline of the true religion, Jodo Shu', making all efforts to enhance it.
Japanese: 親鸞は、法然（浄土宗開祖）を師と仰いでからの生涯に渡り、「真の宗教である浄土宗の教え」を継承し、さらに高めて行く事に力を注いだ。
English: He didn't possess his own temple, but constructed meeting places called Nenbutsu Dojo in various provinces to spread the teaching of Jodo Shinshu.
Japanese: 独自の寺院を持つ事はせず、各地につつましい念仏道場を設けて教化する形であった。
English: While Shinran's nenbutsu group was censured by the Buddhist establishment and the other sects of Jodo Shu, a distinctive character of his discipline became clear, so his followers established a new sect, Jodo Shinshu, after his death.
Japanese: 親鸞の念仏集団の隆盛が、既成の仏教教団や浄土宗他派からの攻撃を受けるなどする中で、宗派としての教義の相違が明確となって、親鸞の没後に宗旨として確立される事になる。
English: Jodo Shinshu is considered to have been founded in 1247, when Shinran finished writing "Kenjodo shinjitsu kyogyo shomonrui" (Kyogyo shinsho), but in reality it was after Shinran's death that Jodo Shinshu was officially recognized.
Japanese: 浄土真宗の立教開宗の年は、『顕浄土真実教行証文類』（教行信証）が完成した寛元5年（1247年）とされるが、定められたのは親鸞の没後である。
English: The Seven Patriarchs of Jodo Shinshu: Shinran selected the following 7 monks as the high priests who had taught and spread the doctrine of Shomyo Nenbutsu.
Japanese: 七高僧…称名念仏の教えを説き示し、受け伝えた高僧として、以下の7人を選定した。
English: Tan-luan: "Muryojukyo ubadaisha ganshoge-chu" (Commentary of a discourse on the Pure Land); "San Amida Butsu Ge" (hymns praising Amida Buddha)
Japanese: 曇鸞（どんらんだいし）…『無量寿経優婆提舎願生偈註』（浄土論註）、『讃阿弥陀陀佛偈』
English: Shan-tao: "Kammuryoju-kyosho" (a commentary on the Kanmuryojukyo) (Kangyosho); "Ojo Raisan Ge" (hymns on the verse in the Pure Land) (Ojo Raisan); "Tengyo gyodogan ojojodo hojisan" (service book for the Pure Land school) (Hojisan); "Ekangyotomyo hanjuzanmai gyodo ojosan" (hymns on the presence of the Buddha) (Hanjusan); "Kannen Amida Butsu sokai sanmai kudoku homon" (directions for meditation and invocation) (Kannen homon)
Japanese: 善導…『観無量寿経疏』（観経疏）、『往生礼讃偈』（往生礼讃）、『転経行道願往生浄土法事讃』（法事讃）、『依観経等明般舟三昧行道往生讃』（般舟讃）、『観念阿弥陀仏相海三昧功徳法門』（観念法門）
English: Prince Shotoku: Shinran revered Prince Shotoku as "Wakoku-no-kyoshu" (the founder of Japanese Buddhism) and worshiped him as an incarnation of Kannon Bosatsu (Bodhisattva).
Japanese: 聖徳太子…「和国の教主」として尊敬し、観音菩薩の化身として崇拝した。
English: Honen set the following three books as the canon, which were preached by Sakyamuni and generically called 'Three Pure Land Sutras': "Muryoju-kyo Bussetsu Muryoju-kyo", "Kammuryoju-kyo" and "Amida-kyo."
Japanese: 「浄土三部経」と総称される、釈尊により説かれた『無量寿経仏説無量寿経』、『観無量寿経』、『阿弥陀経』を、拠り所の経典と定める。
English: The book "Bussetsu Muryoju-kyo" was also called "Daimuryoju-kyo" (Daikyo), and considered the most significant sutra by Shinran.
Japanese: 特に『佛説無量寿経』を『大無量寿経』（大経）と呼び、教えの中心となる経典として最重要視した。
English: In the teaching of Jodo Shinshu, those who awaken faith in the saving grace of Amida Nyorai and express deep feeling of gratitude by reciting his name "Namu Amida Butsu," are to be reborn in the Pure Land of Amida and become a Buddha.
Japanese: 阿弥陀如来にこの世で救われて「南無阿弥陀仏」と報謝の念仏を称える（称名）身になれば、阿弥陀仏の浄土（極楽）へ往って、阿弥陀仏の元で仏として生まれることができるとされる。
English: Because long time ago Hozo bosatsu (Amida Butsu when he was still studying) invoked the forty-eight vows, and the main idea of the eighteenth vow (called the Great Vow) had been 'if any one is not saved in this world, I shall not attain Buddhahood', and then he became a Buddha with all his vows fulfilled.
Japanese: なぜなら法蔵菩薩（阿弥陀仏の修行時の名）が、48の誓願（四十八願）を建立し、その第18番目の願（本願）である第十八願に「すべての人が救われなければ、わたしは仏とはならぬ」（「設我得佛十方衆生至心信樂欲生我國乃至十念若不生者不取正覺唯除五逆誹謗正法」）と誓われ、それらの願がすべて成就して仏になられているからである。
English: It is the Great Vow of Amida Butsu that leads all the people (sentient beings) to the Pure Land, and the path to the Pure Land will open by the faith which is given by Amida Butsu (Easy Path).
Japanese: この為、人（凡夫）が極楽浄土へ往生出来るのは阿弥陀仏の本願によるものであり、この理（ことわり）を賜る（信心をいただく）ことにより、往生への道がひらける（易行道）。
English: As mentioned before, the faith in this context isn't the faith given by people's own efforts, but it is Amida Butsu who gives them the faith, and everything that happens in this world is due to the work of Amida Butsu.
Japanese: 前述した通り、信心も自分から信ずる心の意味ではなく、阿弥陀仏から賜ったものであるり、すべてが阿弥陀仏の働きであるとする。
English: In the teaching of Jodo Shinshu, all people (sentient beings) are considered creatures who don't have wisdom like Buddha and have to live through the degenerate age of Mappo.
Japanese: ここで言う人（凡夫）とは、仏のような智慧を持ち合わせない末法の世に生きるすべての人を言う。
English: However, the teaching doesn't necessarily deny those who try to attain enlightenment by themselves (or those who try to choose the Difficult Path).
Japanese: しかし、自力で悟りを開こうとする人（難行道を選ぶ人）を否定するものではない。
English: Shinran also wrote in his book "Shoshinge" that it is really difficult to keep holding your faith without any misunderstandings.
Japanese: また、正信偈に「彌陀佛本願念佛邪見憍慢惡衆生信樂受持甚以難難中之難無過斯」とあり、誤り無く信心を持ち続ける（いただき続ける）のは、非常に難しい事だとも、親鸞は述べている。
English: Therefore the devoted followers of Jodo Shinshu choose not to use the word "tariki" in such contexts like 'you depend on the other people too much', or 'it is due to the work of sun, rain, wind, air or other nature', because the true meaning of "tariki" is not the influence of people or nature but Amidabutsu, though this misusage is pervasive now.
Japanese: 「他人まかせ」や「太陽の働きや雨や風や空気、そのほかの自然の働き」という意味での使用は、本来の意味の誤用から転じ一般化したものであり、敬虔な浄土真宗信者（門徒）は、後者の表現を嫌悪・忌避する。
English: This is something you can see in the thinking of Honen, who was Shinran's teacher, but it is also said that Shinran organized the idea as a doctrine.
Japanese: 既に親鸞の師・法然に見られる思想であるが、これを教義的に整備したのが親鸞であるともいわれる。
English: In the book "Tannisho" is written that 'if even good people can be born in the Pure Land, how much more so the evil people', and this has also something to do with the concept of "Tariki Hongan," which was mentioned above. The meaning of this is that people (sentient beings) are too ignorant to do something good that leads to the Pure Land.
Japanese: 『歎異抄』に「善人なおもて往生をとぐ、いわんや悪人をや（善人が極楽往生できるのなら、悪人ができないはずが無い）」と有るのは、上記「他力本願」とも関係する思想であるが、その意味は、＜人（凡夫）は自力で善（往生の手段となる行為）を成しとげることは不可能である。
English: So, paradoxically, those who know they are evil are closer to the path to salvation by the Great Vow, rather than those who consider themselves good and still believe that they can do something good.
Japanese: だから、悪人と自覚している人の方が、自分は善人だと思っている人より、本願により救われる道を自覚している事になる＞という逆説的な表現である。
English: Shinran thought that we are all Gensho shojoju, which means we are saved by the Great Vow of Amida Butsu and already destined to go to the Pure Land, so he decided to live in this world illustrating how much his life is filled with joy and happiness derived from the life in the Pure Land.
Japanese: 阿弥陀仏に救われている私であるとして、信一念時に、極楽浄土に往生出来る身に定まった現生正定聚（げんしょうしょうじょうじゅ）の身となり、浄土の功徳を現生に感得し証明しながら生きていくこととした。
English: This idea goes beyond that of Honen, and is one of the significant doctrinal differences between Jodo Shinshu and Jodo shu.
Japanese: この考え方は法然を超えたもので、浄土宗と浄土真宗の教義上の違いの一つである。
English: All the dates and years below are according to the Japanese lunar calendar, in order to show the accurate date and be able to identify the dates when the books are written.
Japanese: 年月日は、暦の正確性・著作との整合を保つ為、旧暦表示（性歿年月日を除く）とした。
English: On April 1st, 1173 (according to the solar calendar, May 21st), Shinran was born the first son of Arinori HINO, whose title was Daishin of the emperor's mother, near the present Hino Tanjo-in in the Hokai-ji Temple (Hino, Fushimi-ku, Kyoto City).
Japanese: 承安(日本)3年（1173年）4月1日に、現在の法界寺、日野誕生院付近（京都市伏見区日野）にて、皇太后宮の大進（だいしん）･日野家系譜有範（ありのり）最近の研究では、出自を日野氏とする事に疑問とする意見もある。の長男として誕生する。
English: His mother is recognized to be Kikko'nyo, granddaughter of Hachimantaro Yoshiie (=MINAMOTO no Yoshiie) of the Seiwa Genji clan.
Japanese: 母は、清和源氏の八幡太郎義家の孫娘の「吉光女（きっこうにょ）参考文献：真宗聖典編纂委員会編『真宗聖典』真宗大谷派宗務所出版部、1978年、ISBN4-8341-0070-7。」とされる。
English: His name as a child was Matsuwakamaro or Matsuwakamaru.
Japanese: 幼名は、「松若磨参考文献：高松信英・野田晋著『親鸞聖人伝絵-御伝鈔に学ぶ-』真宗大谷派宗務所出版部、1987年刊行、ISBN4-8341-0164-5。」、「松若丸参考文献：瓜生津隆真・細川行信編『真宗小事典』法藏館、2000年新装版、ISBN4-8318-7067-6。」。
English: In 1181, when Shinran was 9, he was inducted into the Buddhist priesthood by Jien (who later became a chief abbot called Tendai Zasu) at a Buddhist monastery called Shoren-in, and given the Buddhist name Hannen.
Japanese: 治承5年（1181年）9歳、京都青蓮院（しょうれんいん）において、後の天台座主･慈円のもと得度し、「範宴（はんねん）」と称する。
English: After he entered the priesthood, he went to Enryaku-ji Temple on Mt. Hiei and stayed at the training center called Jogyodo in the Shuryogon-in in Yokawa, where his master Jien served as Kengyo. He pursued his study and disciplined himself as a monk of the Tendai sect according to its religious practice of Fudan Nenbutsu.
Japanese: 出家後は延暦寺（比叡山延暦寺）に登り、慈円が検校（けんぎょう）を勤める横川（よかわ）の首楞厳院（しゅりょうごんいん）の常行堂において、天台宗の堂僧として不断念仏（ふだんねんぶつ）の修行をしたとされる。
English: He served for 20 years on Mt. Hiei, but he came to realize the limitations of Self-power.
Japanese: 比叡山において20年に渡り厳しい修行を積むが、自力修行の限界を感じるようになる。
English: Around the spring of 1201, when Shinran was 29, he left Mt. Hiei and for the purpose of praying for the coming generations he went to Choho-ji Temple (located in present Nakagyo-ku, Kyoto City), which was founded by Prince Shotoku, and secluded himself for 100 days there.
Japanese: 建仁元年（1201年）の春頃、親鸞29歳の時に叡山と決別して下山し、後世の祈念の為に聖徳太子の建立とされる頂法寺（京都市中京区）へ百日参籠を行う。
English: On the 95th day of his seclusion (April 5th of the same year), he had a dream in which Prince Shotoku (or Kannon Bosatsu's incarnation) appeared and said, "If you have sexual intercourse because of your previous karma, I will take your sin instead becoming the woman for you.
Japanese: そして95日目（同年4月5日）の暁の夢中に、聖徳太子が示現され（観音菩薩の化身が現れ）、「行者がこれまでの因縁によってたとい女犯があっても私（観音）が玉女の身となって、肉体の交わりを受けよう。
English: Serve the temple earnestly through your life, and I will lead you to the Pure Land at your death."
Japanese: 一生の間、よく荘厳してその死に際して引き導いて極楽に生じさせよう」という偈句を得る。