nntsuzu/KFTT huggingface dataset:
English: Tenkirin (also called tenkibashira or goshouguruma) is a poll made with stone or wood having a wheel built in it which is placed at the entrance of a temple or a graveyard.
Japanese: 天気輪（てんきりん）、天気柱（てんきばしら）もしくは後生車（ごしょうぐるま）は、寺や墓場の入り口付近に置かれている輪のついた石もしくは木製の柱のこと。
English: Rotating the wheel, is used to call to the dead, to tell fortune or weather as well as to use for hyakudo-mairi (one hundred prayer trips).
Japanese: 輪を回すことで死者に呼びかける目的の他、吉凶や天気を占ったり百度参りに使用する場合もある。
English: There are two kinds of zafu, circle shaped zafu of the Soto sect and rectangular shaped zafu of the Rinzai sect.
Japanese: 曹洞宗で使用される円形状の物と、臨済宗で使用する長方形状の物の2種類ある。
English: The origin of the term "zafu" (literally, bulrush for sitting) was that when this cushion for zazen begun to be used actually it was made from bulrush fluff.
Japanese: 座蒲の語源は、中国から初めてこの坐禅用のクッションが導入された際、実際にガマの穂で出来ていたことによる。
English: At present days in the beginning of the 21st century, it is not made from bulrush fluff in Japan or China, but cotton, kapok, or buckwheat hull is used for inner material and velvet or cotton is used for outer material.
Japanese: 21世紀初頭の現在では日本のも中国のもガマの穂では出来ておらず、中身は綿、カポック、そば殻、パンヤ、外装はビロード、または綿から出来ている。
English: The width is 35cm and the height is 20cm, it is made of three cuts of cloth with color of black, dark blue and brown (for upper, bottom and surrounding) seamed together.
Japanese: サイズは幅35cm、高さ20cmで、黒、紺、茶の布が3枚（上・下・円周）縫い合わせて作成される。
English: A zabuton (76cm x 71cm) may be used underneath the zafu, but generally it is only for a leader.
Japanese: 円形の坐蒲の下に座布団（76cm×71cm）を敷くことがあるが、一般には指導者クラスの者しか敷いていない。
English: Shinran died in 1262, and ten years after the Otani-byodo was build.
Japanese: 弘長2年（1262年）親鸞入滅、京都東山(京都府)の大谷に葬られ、10年後に「大谷廟堂」が建立された。
English: After that a statue of Shinran was placed and it became called Otani-Eido (eido means a hall of image), but it was destructed later by the infighting of the sect.
Japanese: 親鸞の御影像も安置し「大谷影堂」となるが、その後の内紛により廟堂は破壊される。
English: In 1321, Kakunyo rebuilt the Otani-Eido and changed it to a temple as the Hongan-ji Temple.
Japanese: 元亨元年（1321年）覚如が「大谷影堂」を再建・寺院化し、「本願寺」とした。
English: Later in 1602, when the Hongan-ji Temple was split, the grave was split into the Otani Honbyo Mausoleum (Nishi Otani) and the Otani Sobyo Mausoleum (Higashi Otani) until now.
Japanese: その後、慶長7年（1602年）の本願寺分立により、大谷本廟（西大谷）と大谷祖廟（東大谷）に分立し、現在に至っている。
English: Donei Eio (1424 - 1504) was a priest of the Soto sect in the Muromachi period.
Japanese: 曇英恵應（どんえいえいおう、応永31年（1424年）-永正元年（1504年））は室町時代の曹洞宗の僧。
English: After studying Zen Buddhism of the Rinzai sect at temples including Engaku-ji Temple and Shokoku-ji Temple, he switched to the Soto sect and succeeded to the teachings of Isshu Shoi.
Japanese: 円覚寺、相国寺等で臨済宗の禅風を学んだ後、曹洞宗に転じ一州正伊の法を継いだ。
English: These days the Soto sect is known for its Mokusho Zen (a method of zazen, a state of thinking nothing) teachings, however Donei Eio practiced Kanwa Zen (meditation supplemented with Koan [small presentations of the nature of ultimate reality, usually presented as a paradox]) and is recognized as its originator.
Japanese: 今日の曹洞宗は黙照禅で知られるが当時は看話禅の修行も盛んで、恵應はその第一人者と目された。
English: At the time Eihei-ji Temple was in decline and there were expectations that Donei Eio would be able to revitalize it, and he worked hard at doing so however his term was short-lived.
Japanese: 当時の永平寺は衰退期にあり、恵應は復興の手腕を期待され奔走したが在任は短期間であった。
English: It is also referred as Jusannichiko (lecture of Buddhist scriptures, composed by congregation of Hokke sect) because it was held before and after 13th day every month, having to do with the day when Nichiren, founder of the sect, died.
Japanese: 同宗の祖である日蓮が没した日にちなんで毎月13日あるいはその前夜に開かれたことから十三日講とも称する。
English: It is said that it was aimed to confirm the creed Nichiren advocated and relationship among followers by chanting together 'Namu Myoho Renge-kyo Sutra' (Devotion to the Law of Hokekyo (the Lotus Sutra), daimoku (Nichiren chant) of Hokekyo.
Japanese: 法華経の題目である「南無妙法蓮華経」を唱えることで、日蓮の唱えた教義と信徒間のつながりを確認する意図があるとされる。
English: It has been known since the late Kamakura period, and it was also valued as a ritual for ikka-ichizoku rentai (solidarity of one family and one clan), because at an early stage participation in the ritual based on blood relationship was highly important.
Japanese: 鎌倉時代末期から知られており、当初は血縁関係に基づく参加が重んじられて一家一族連帯の儀式としても尊重された。
English: However, in the late medieval period it was transformed into a ceremony to tighten important connection of a regional community, and at the same time it was changed into a systematic organization to support the whole sect both in religion and economy such as facilitating to connect with daimokuko of peripheral regions and assisting rites and festivals and other activities not only of the main temple but also monryu (school of a sect) of the temples to which followers belong.
Japanese: だが、中世後期には地縁の紐帯を強める儀式に変質するとともに周辺地域の題目講との連携や所属する寺院が属する本寺及び門流の行事・事業を支援するなど、宗派全体の信仰・経済両面から支える組織となっていった。
English: Shungyo (1118 - 1186) was a Buddhist priest at the end of the Heian Period.
Japanese: 俊堯（しゅんぎょう、元永元年（1118年）‐文治2年（1186年））は、平安時代末期の僧侶。
English: He was a follower of the Shogun MINAMOTO no Yoshinaka and following the death of the Abbot Myoun, he became Tendai-zasu (head priest of the Tendai sect) with the patronage of Yoshinaka.
Japanese: 源義仲の追従者で、明雲の死後に義仲に擁立されて天台座主となった人物。
English: In 1165, there was an incident that Gyokei, who was called Ben-ajari (Buddhist priest), left the mountain after bad behavior of one of his disciples and headed to the home of the kebiishi (officials with judicial and police powers) in the dark (according to the entry on October 6 of "Akihirooki" (The diary of the Prince Akihiro)).
Japanese: 永万元年（1165年）当時、「弁阿闍梨」と称されていた俊尭は、弟子の悪僧のことにより暗闇に乗じて山を下り、検非違使の家に向かうという事件があった(『顕広王記』8月23日条)。
English: In 1170 he became Hoin (highest rank of Priest), and Kanezane KUJO wrote in his diary called "Gyokuyo," '世上不レ為レ可云々、併莫レ不レ驚二耳目一' and when Shungyo was further promoted to sojo (a priest ranked in the highest managerial position) he wrote his opinion that it was 'bizarre.'
Japanese: 嘉応2年（1170年）法印となるが、これについて九条兼実は『玉葉』のなかで「世上不レ為レ可云々、併莫レ不レ驚二耳目一」との所管を書き、寿永元年（1182年）7月に更に僧正へと昇進する際には「奇異」とまで書いている。
English: Yoshinaka wished to enthrone Hokuriku no miya (first son of Prince Mochihito) whom he had served, and asked Shungyo to mediate with Emperor Goshirakawa.
Japanese: 義仲は、みずからが奉じていた北陸宮（以仁王第一王子）を皇位につけようとこの俊堯に後白河法皇への取り成しを依頼した。
English: However he was completely ignored by Emperor Goshirakawa and Emperor Takakura's son Shinomiya ascended to the throne under the name Emperor Gotoba.
Japanese: しかし後白河法皇からは完全に無視され、高倉天皇の皇子四之宮が後鳥羽天皇として即位した。
English: However in December 1183, Yoshinaka staged a coup, attacking Hoju-ji Temple while Emperor Goshirakawa was present.
Japanese: しかし寿永2年（1183年）11月に義仲が後白河法皇のいる法住寺殿を襲撃し、クーデタをおこした。
English: It goes without saying that Yoshinaka had a say in this appointment, and in "Gyokuyo" it mentions that ''与二義仲一為二親眤一''木曽之定使'.'
Japanese: この人事には義仲の意向があったことは言うまでもなく、『玉葉』には「与二義仲一為二親眤一」「木曽之定使」などと書かれている。
English: However after gaining the appointment in such a forceful way, Shungyo could not gain the confidence of the priests of Mt. Hiei and he was chased from Mt Hiei immediately upon the death of Yoshinaka in February, 1184.
Japanese: しかし強引な就任をした俊尭は比叡山の衆徒からは信望を得ることはできず、元暦元年（1184年）1月、義仲が敗死するとすぐさま比叡山を追われた。
English: Shumon Ninbetsu Aratame Cho refers to a register created in the Edo period, which is equivalent to a modern household register.
Japanese: 宗門人別改帳（しゅうもんにんべつあらためちょう）とは、江戸時代に作製されていた現在の戸籍に相当する台帳。
English: Many Shumon Ninbetsu Aratame Cho are still extant, serving as valuable documents that enable scholars to examine even the lineage and family history of ordinary people.
Japanese: 現存しているものも多く、一般庶民でも家系や歴史を追跡できる史料として貴重なものとなっている。
English: As Christianity was banned by the Edo bakufu (Japanese feudal government headed by a shogun), daimyo (Japanese feudal lord) of domains decided to investigate what kind of a faith their subjects had and record results in a register as a measure of policing.
Japanese: 江戸幕府がキリスト教の信仰を禁じるようになると、諸国の大名は取り締まりの手段として、住民の信仰の状況を調べ台帳化する手法を講じた。
English: Older ones were created in the 1630s, and after the completion of the terauke seido (the system in which the public should be registered in any one of designated temples to prove their Buddhist faith) in 1664, Shumon Ninbetsu Aratame Cho were created nationwide.
Japanese: 古いものでは1630年代に作成されており、1664年に寺請制度が確立すると全国的なものとなった。
English: It was decided that Shumon Ninbetsu Aratame Cho should be created every year by Nanushi or Shoya (village headman) or by machi-doshiyori (ward head), but afterwards, it became a regular practice for Shumon Ninbetsu Aratame Cho to be created once every several years in some areas.
Japanese: 改帳の作成は、町村毎に庄屋や庄屋、組頭が毎年行うこととされていたが、後に数年おきとなった地域もある。
English: The name and age of family members per household and the name of a family temple were recorded in Shumon Ninbetsu Aratame Cho, which virtually worked as a household register.
Japanese: 改帳には、家族単位の氏名と年齢、檀徒として属する寺院名などが記載されており、事実上、戸籍として機能していた。
English: When leaving the domicile in the case of marriage, apprenticeship, etc., a person was required to have terauke shomon (certificate of the family Buddhist temple) and to be registered in new Shumon Ninbetsu Aratame Cho in new address.
Japanese: 婚姻や丁稚奉公などで土地を離れる際には寺請証文を起こし、移転先で新たな改帳へ記載することとされた。
English: If a person left the domicile without doing the above-mentioned procedures (elopement or moonlight flit), he/she was removed from Shumon Ninbetsu Aratame Cho, the status called 'cho hazure' (homeless), and suffered disadvantages such as a restriction on residency.
Japanese: こうした手続きをせずに移動（逃散や逃亡など）をすると、改帳の記載から漏れて帳外れ（無宿）扱いになり、居住の制約などを受けるなどの不利益を被ることとなった。
English: In the 18th century, with its purpose as religion investigation being attenuated, Shumon Ninbetsu Aratame Cho were used as basic documents for the check of the nation's population (census) and for the collection of taxes and so on.
Japanese: 18世紀になると宗教調査的な目的も薄れ、人口動態を確認し、徴税などのための基礎資料として活用されるようになった。
English: After the Kyoho reforms, the nationwide integration of censusing was pursued, and after 1726, it was re-decided that the census should be carried out once every six years.
Japanese: 享保の改革以降からは、全国的な調査の取りまとめが行われ、1726年以降は、調査期間を6年おきに改められた。
English: Based on the assumption that grain is a secular produce marred by humans' profanity, this gyo encourages Buddhist practitioners to have no grain to purify their body and soul.
Japanese: 穀物を人間の穢れにまみれた俗世の物と考え、それを食さないことで修行者の身を清廉にする行。
English: It is said that practitioners ate mainly nuts and herbal roots instead of grain, but specific procedures have not been established because there are many beliefs as to what gokoku or jukkoku actually represent.
Japanese: 穀物以外の木の実や草根を主として食べたというが、五穀・十穀とされる穀物に諸説あるなどの理由から、やり方に決まった方法はない。
English: Therefore, the hardness of practice varies depending on types of grain that practitioners refrained from eating.
Japanese: 禁止する穀物によって修行の困難さにも差が出てしまうものとなっている。
English: Also, kokudachi is the first step of a series of spiritual practices to become a Sokushinbutsu (Buddhist monks or priests who allegedly caused their own deaths in a way that resulted in their being mummified), the procedures called 'Nyujo.'
Japanese: また即身仏になるための修行・入定において、その最初の段階で行われる修行方法でもある。
English: Persons who went through kokudachi were called 'kokudachi no hijiri' (highly virtuous monk who has trained without eating grain) in the ancient period and 'jukkoku no hijiri,' or 'mokujiki' after the medieval period.
Japanese: この修行を行った者を、古代では「穀断聖」、中世以降は「十穀聖」や「木食」と称した。
English: Incidentally, in Taoism, a similar practice called 'dangoku, or hekikoku' (practitioners eat no grain) is observed, but this practice is closer to a fast.
Japanese: また道教にも「断穀（辟穀）」といって同様に穀物を食べない修行があるが、こちらは断食に近い。
English: Soncho (year of birth unknown - 1227) is a Buddhist monk in the early Kamakura period.
Japanese: 尊長（そんちょう、生年未詳-安貞元年（1227年））は鎌倉時代初期の僧侶。
English: Thanks to his intelligence and martial competency, he was promoted from a monk at Enryaku-ji Temple to an aide of the Retired Emperor Gotoba.
Japanese: 延暦寺の僧であったが、その智謀と武芸を認められ、後鳥羽上皇の側近となる。
English: In the Jokyu War (1221), Soncho played an important role as Retired Emperor Gotoba's man and took charge of capture and detention of Kintsune SAIONJI and his son, who were considered leaders of the pro-Kamakura bakufu group, although Kintsune was Soncho's brother-in-law.
Japanese: 承久3年（1221年）の承久の乱に当たっては、義兄弟ながら親幕府派の筆頭と目されていた西園寺公経父子の逮捕・監禁に当たるなど、上皇の片腕として行動する。
English: When fighting with the army of bakufu, Soncho and his brother Nobuyoshi defended the Imoarai district, but upon the realization of their defeat, he cut himself loose from the battalion and was on the run.
Japanese: 幕府軍との戦闘においては、兄弟の信能とともに芋洗方面の守備に就くが、敗戦が明らかになると乱軍の中を脱出し行方不明となる。
English: After 6 years of running away, Soncho was discovered to plot a coup in Kyoto in 1227 and arrested and murdered (it is also said that he committed suicide) by Sugajurozaemon Chikanori, a kinju (attendant) of Tokiuji HOJO, Rokuhara Tandai (the high-rank intelligent officer at the administrative and judicial agency in Rokuhara, Kyoto).
Japanese: 6年の潜伏の後、安貞元年（1227年）京において謀反を計画しているところを発見され、六波羅探題北条時氏の近習・菅十郎左衛門周則によって逮捕され、誅殺された（一説に自害したとも）。
English: It is said that when Soncho was captured and failed to commit suicide, he shouted, 'Cut my head off now! Or, kill me with the poison that Yoshitoki's wife used!,' suggesting that Yoshitoki HOJO, then regent to the shognate, who had died three years before, was killed with poison by Iga no kata, the wife of Yoshitoki (based on the episode described in a diary of Teika FUJIWARA).
Japanese: 捕縛された際に自殺し損なった尊長は、「早く首を切れ。さもなければ義時の妻が義時に飲ませた薬で早く自分を殺せ」と叫び、その3年前における前執権北条義時の死去がその室伊賀の方による毒殺であったことを示唆したとされる（藤原定家の日記の記述による）。
English: It is also said that when grilled by warriors, Soncho snapped, 'I am not lying because I am dying.'
Japanese: また尊長は問いつめる武士たちに「今から死ぬ身であるのに、嘘など言わん」とも述べたという。
English: Presently, it has often become the case that this episode is cited in conjunction with the fact that Sanemasa ICHIJO, Soncho's brother, was selected as a candidate for the shognate during the coup attempt of the Iga clan, which took place after the death of Yoshitoki.
Japanese: このことは現在、義時死後に起こった伊賀氏の変において尊長の兄弟である一条実雅が将軍候補とされていたことと、関連つけて語られることが多い。
English: "Nihon Ojo Gokuraku-ki" (Japanese-version collection of memoirs of persons who became Buddha) refers to ojoden (stories of the attainment of rebirth in the Pure Land) compiled by YOSHISHIGE no Yasutane (year of birth unknown - 1002) in the middle Heian period.
Japanese: 日本往生極楽記（にほんおうじょうごくらくき）とは、平安時代中期慶滋保胤（?～1002年）が編纂した往生伝。
English: Ojoden refers to a memoir of a person who reached the celestial realm (the Pure Land of Amitabha (Amida Buddha)) and was transformed to Buddha or to the collection of such memoirs, and "Nihon Ojo Gokuraku-ki" is considered the oldest ojoden in Japan.
Japanese: 往生伝とは、極楽往生をしたものの伝記またはその伝記を集めたもので、日本往生極楽記は日本で最古の往生伝とされる。
English: This document, a collection of memoirs of 45 persons who reached the celestial realm and became Buddha, including Prince Shotoku, Imperial family members, Buddhist monks, and laypersons, was compiled based on Yasutane's worship of the Pure Land.
Japanese: この書は、聖徳太子をはじめとして、皇族から僧・庶民にいたる計45人の極楽往生の伝記を載せ、保胤の浄土信仰に基づいて編纂されたものである。
English: In the medieval times, a complicated rendition of the phrase 'Namu Amidabutsu' (prayer for Amida Buddha) was created, accompanied at first only by a gong, which, with the addition of a Japanese drum, developed into ohayashi (Japanese-style band music) and was performed on Rokusai-nichi (the Sabbath/six days per month), thus called 'Rokusai Nenbutsu.'
Japanese: 中世に入り「南無阿弥陀仏」の念仏に複雑な節がつけられ、当初は鉦だけであったが、それに太鼓が加わったお囃子となり、六斎日におこなれるようになったことから、「六斎念仏」と呼ばれるようになった。
English: Incidentally, Rokusai-nichi refers to the Sabbath when laymen were required to obey Hassai-kai (eight precepts, or the Eight Commandments), which took place six days a month: 8th, 14th, 15th, 23th, 29th, and 30th days of the month.
Japanese: なお、六斎日とは1ヶ月のうち在家の者が八斎戒を守らなければならない日のことで、8日・14日・15日・23日・29日・30日の6日であった。
English: Rokusai Nenbutsu is divided into two styles: the Hoshina-ji Temple (Kofuku-ji Temple on Mt. Hoshina: Tanaka Kamiyanagi-cho, Sakyo Ward, Kyoto City) style, which showcases the authentic form of traditional Odori Nenbutsu, and the Kuya-do Temple (Kosho-ji Temple Gokuraku-in on Mt. Shiun: Kameya-cho, Nakagyo Ward, Kyoto City) style, which is characterized by a strong influence in entertainment.
Japanese: 六斎念仏には、踊念仏本来の姿をとどめた干菜寺（干菜山光福寺：京都市左京区田中上柳町）の系統のものと、芸能的な色彩の強い空也堂（紫雲山極楽院光勝寺：京都市中京区亀屋町）の系統のものがある。
English: Many neko-dera originated as temples enshrining cats that saved people or cursed people.
Japanese: 猫に救われたり、または祟られたりしたため、猫を祀った由来を持つものが多く見られる。
English: Shonen-ji Temple (Kamigyo Ward, Kyoto City) is commonly called Neko-dera, because of the legend that a cat helped to restore the temple to express its gratitude.
Japanese: 称念寺(京都市)（京都市上京区）は飼い猫が恩返しに寺の復興を助けたという伝説から猫寺の通称で呼ばれる。
English: According to the legend of Shozen-in Temple (Mizukami-mura, Kuma-gun), it was built to appease the cat's vengeful spirit haunting the Sagara clan, which was believed to cause the death of young Tadafusa SAGARA, who was the 19th successor.
Japanese: 生善院(球磨郡)（球磨郡水上村）は、猫の怨霊が相良氏を祟り、19代相良忠房が若くして急死するなどしたため建立されたという伝説を持つ。
English: Gotoku-ji Temple (Setagaya Ward, Tokyo), which is believed to be the birthplace of manekineko (beckoning cat), attributes its prosperity to 'the good luck brought by having repaid obligations to cats and a miracle of well-wish; the very reason why the temple is called neko-dera.'
Japanese: 招き猫発祥の地の伝説がある豪徳寺（東京都世田谷区）の由来には、寺の繁栄に関し「全く猫の恩に報い福を招き寄篤の霊験によるものにしてこの寺を猫寺と呼ぶに至れり」とある。
English: Jisho-in Temple (Shinjuku Ward, Tokyo), which enshrines neko jizoson (cat jizo (guardian deity of children)) as the honzon (principal image of Buddha) unveiled only at Setsubun (the traditional end of winter), has its origin in the legend of Dokan OTA, who won the Battle of Egota-Numabukurohara guided by a cat.
Japanese: 自性院(新宿区)（東京都新宿区）には節分のみ開帳される秘仏「猫地蔵尊」が本尊として祀られるが、これは太田道灌が猫の導きにより江古田・沼袋原の戦いに勝利した伝説に由来する。
English: Both of them were the lucky charms of Daisen-ji Temple in Aseri Country, Hoki Province (Tottori prefecture) (currently, Daisen-cho, Saihaku District, Tottori Prefecture).
Japanese: いずれも伯耆国汗入郡大山寺(鳥取県)（現・鳥取県西伯郡大山町）の縁起物である。
English: The formation was from 1325 to 1330 and it was formed prior to Engi Emaki which is discussed below.
Japanese: 成立は正中(日本)2年（1325年）－元徳元年（1330年）の間で後述する縁起絵巻に先行して成立した。
English: The author is unknown but in the engi there are descriptions which favor Chumon-in, Daisen-ji Temple and thus it is highly possible that the author was a party of Chumon-in.
Japanese: 作者は不詳だが、縁起内に大山寺中門院寄りの記述が見られることから中門院の関係者である可能性が高い。
English: The manuscript is considered to have been written during the end of the Edo period and the original book is in Domyo-in Temple and remains only as kotobagaki (captions).
Japanese: 写本の筆写時期は幕末と考えられており、原本は洞明院に詞書のみ伝えられている。
English: It is one of the important historical materials concerning the faith of Daisen (Tottori prefecture), which consists of 21 folktales in the first volume and 22 in the second volume, that is, 43 in all.
Japanese: 大山(鳥取県)信仰に関する貴重な史料のひとつで上巻21話、下巻22話の全43話の説話が収録されている。
English: It was finished in 1398 and consists of ten volumes in all and the author is Zenhozen Nyudo Ryoa.
Japanese: 成立は応永5年（1398年）、作者は前豊前入道了阿（りょうあ）で全10巻で構成されている。
English: The original book was designated as an old national treasure in 1918, but in 1928 burnt by fire in Daisen-ji Temple.
Japanese: 原本は大正7年（1918年）に旧国宝に指定されたが、昭和3年（1928年）、大山寺での火災の際に焼失した。
English: At present the copied books are stored in Tokyo National Museum and Historiographical Institute at the University of Tokyo and so on.
Japanese: 現在、東京国立博物館、東京大学史料編纂所などが模写本を所蔵している。
English: The roughness in the pictures hints that they were painted by local painters, but they are highly appreciated as important materials for the study of folklore and religious history and the pictures of rice planting, where the cultivation by buffalos and the scene of sohei goso (direct petition by priest soldier) and so on are painted, are widely known.
Japanese: 絵の荒さから地方画師の制作が指摘されているが、民俗学、宗教史研究の上で貴重な資料として高い評価を得ており、牛耕の様子が描かれている田植図、僧兵強訴などの場面が広く知られている。
English: Zenshin (1151 - the year of death unknown) was a monk of Tendai sect in the end of Heian period.
Japanese: 全真（ぜんしん、仁平元年（1151年）-没年未詳）は平安時代末期の天台宗の僧侶。
English: In 1183, he left the capital to Saikai together with the Taira family, and at the Battle of Dan no ura in 1185 he was held captive with TAIRA no Tokitada who was his uncle and others.
Japanese: 寿永2年（1183年）、平家一門の都落ちに従って西海に赴き、元暦2年（1185年）の壇ノ浦の戦いにおいて伯父の平時忠らとともに捕虜となる。
English: After being investigated he was exiled to Aki Province and lived there until he was remitted in 1189.
Japanese: 詮議の末に安芸国へと配流され、以後文治5年（1189年）に赦免されるまで同国にて過ごした。
English: It has been known that after the remission he returned to Kyoto and visited TAIRA no Tokuko who had led a secluded life in Ohara to make a waka poem saying, 'Today we survived and meet here again, while I miss the person who parted from this world."
Japanese: 赦免後は帰洛し、大原に隠棲中の平徳子を訪問して「今日かくてめぐり逢ふにも恋しきは此の世隔てし別れなりけり」の一首を詠んだたことなどが知られる。
English: Fushinjo is the general term to represent three letters written from Kukai to Saicho.
Japanese: 風信帖（ふうしんじょう）とは、空海が最澄に宛てた尺牘3通の総称である。
English: It is designated as a national treasure, and its official name is Kobo Daishihitsu Sekitoku Santsu.
Japanese: 国宝に指定されており、指定名称は弘法大師筆尺牘三通（風信帖）（こうぼうだいしひつせきとくさんつう）。
English: "Fushinjo" is considered to be Kukai's masterpiece, the same as "Kukai Kanjo rekimei" (Register of Participants in Esoteric Consecration Ceremony); an edition of three volumes, "Fushinjo" (Volume one), "Kotsuhijo" (Volume two), "Kotsukeijo" (Volume three), was assembled into one volume, but the name came from their first edition.
Japanese: 『風信帖』は、『空海灌頂歴名』と並び称せられる空海の書の最高傑作であり、『風信帖』（1通目）、『忽披帖』（2通目）、『忽恵帖』（3通目）の3通を1巻にまとめたもので、その1通目の書き出しの句に因んでこの名がある。
English: Originally there were five letters, but one was stolen; another was offered to the Kanpaku (regent), Hideyoshi TOYOTOMI, on his request on April 9, 1592, according to the record in the colophon attached at the end of the letter.
Japanese: もとは5通あったが、1通は盗まれ、1通は関白豊臣秀次の所望により、天正20年（1592年）4月9日に献上したことが巻末の奥付に記されている。
English: These three letters are precious as written materials that represent the relationship between Dengyo Daishi (great teacher of the Buddhism) Saicho, the founder of the Nihon Tendai sect, and Kobo Daishi (a posthumous title of the priest Kukai) Kukai the founder of the Shingon sect; both were the two greatest Buddhist priests in the Heian period.
Japanese: また、日本天台宗の開祖伝教大師最澄と真言宗の開祖弘法大師空海という平安時代仏教の双璧をなす両雄の交流を示す資料としてもこの3通の存在は貴重である。
English: Although the letters were dated, no letter exhibited in what year it was written; there are various theories as to the years, between 810 and 812.
Japanese: 3通とも日付はあるが年紀はなく、弘仁元年（810年）から3年（812年）まで諸説ある。
English: The first letter was directed to 'Torei Kinran,' the third letter to 'Shikan Zasu' (the head priest of the Tendai Sect), both of which show that Kukai replied to a letter by Saicho.
Japanese: 1通目の宛名は「東嶺金蘭」、3通目は「止観座主」とあり、ともに空海が最澄の消息に答えた書状であることがわかる。
English: The second letter, "Kotsuhijo," was written on a slightly different type of paper, but the other two were written on the same type of paper, and all three letters were written in Gyosho-tai (semi-cursive style writing).
Japanese: 2通目の『忽披帖』は紙がやや異なるが他の2通は同じで、書体は3通とも行草体である。
English: Because there is the description of '因還信' (delivered by a messenger) in the second letter and '因還人' (delivered by a messenger) in the third letter, it is presumed that each letter was written casually (with no intention of creating artwork).
Japanese: 2通目の文中に「因還信」、3通目に「因還人」とある所からみて、それぞれ率意の書であるとも思われる。
English: Although "Fushinjo" has been said to be Kukai's best and representative work since ancient times, "Kukai Kanjo rekimei"should be given a higher evaluation.
Japanese: 古来、『風信帖』は空海の書として最上位に推され、代表作といわれているが、『空海灌頂歴名』の方が実際は上位であろう。
English: It seems that the first letter was written in a rigid way, as if even Kukai had been nervous in writing a letter to Saicho, his senior.
Japanese: 3通のうち最初の1通は、さすがの空海も偉大なる先輩最澄に宛てただけに、かたくなったためか、空海のものとしてはやや萎縮している。
English: Kukai was a master of the semi-cursive and cursive style, and the last part in the cursive style would be the best of his work.
Japanese: 空海は行草の名人であるが、この最後のところの草書はそのうちでの尤なるものであろう。