nntsuzu/KFTT huggingface dataset:
English: During this period, the upper strata of the temples like Sango (three monastic positions with management roles at a temple), betto (administrator of a Buddhist temple) and zasu(temple's head priest) lost their control over the temples' inner organizations, and some other strata were formed, including gakuryo (learned priest), priests and gyonin (practitioners).
Japanese: この時代になると、三綱や別当・座主などによる寺院上層部からの内部統制が弱体化し、学侶・衆徒・行人などの階層が形成された。
English: In addition, an idea called 'Ichimi Wago' (unity of people's minds) led to decision making through discussions at gatherings called "shue" (gathering of priests) on the inside regulations and important rules regarding shoen management, and a kind of majority rule called 'tabun no ri' was developed (in which not gaining a majority but gaining two thirds or more of agreement will decide the case).
Japanese: また、「一味和合」の観念から集会（しゅうえ）における集議によって内部の規律や荘園の支配などに関する重要な規定が定められ、「多分の理」と呼ばれる多数決（過半数ではなく、2/3などそれ以上の一定割合の賛同を得ることで決定が成立する）。
English: There are medieval temple documents which show how they decided the date, qualification for attendance and the method of decision making of a gathering, reminders as well as penalties for absentees (most of which were settled at gatherings).
Japanese: 中世の寺院文書には集会における日程決定や参加資格、議決の方法、出席への督促と欠席者への処分などを定めた文書（これらの多くは集会で定められた）が残されているものがある。
English: Regulations on a wide variety of fields were made: among these were an ethical code for priests, rules regarding Buddhist services, regulations on maintaining security inside and outside the temple, penalties ('no death penalties') and rules involving temple management, including a temple's financial services, such as collecting land taxes and shidosen (money donated to a temple).
Japanese: この他には集会では僧侶の倫理規定や法会に関する規定、寺内外の治安維持や刑罰（「死刑の不科」）、租税の徴収や祠堂銭などの寺内金融など寺院経営に関するものなど、広範な分野について定められていた。
English: Jiin-ho set at the gatherings were initially only effective inside the temple grounds, as well as those belonging to the temple, such as priests and followers, but later, jinai-cho, which is also called "jihen", began to have an effect on areas surrounding the temples.
Japanese: 集会などで定められた寺院法は当初は寺院の境内及び僧侶・俗人などの所属者を対象としてきたが、寺辺と呼ばれる地内町が寺院の周囲に対しても効力を及ぼすようになった。
English: Furthermore, in the late Kamakura period, temples tightened the control as honjo (proprietor or guarantor of manor) over the shoen and its surrounding areas to rival samurai, and as the rules of honjo, Jiin-ho were introduced, providing the authority for a honjo law at shoen.
Japanese: 更に鎌倉時代後期に入ると武家側と対抗するために寺社を本所とする荘園の一円支配が強化され、荘園における本所法の典拠として本所である寺院の寺院法が用いられた。
English: Also, as there was an increasing need for maintaining security as well as carrying out shomu (management and control of encouragement of agriculture, taxes and so on in shoen) such as tax collections, new Jiin-ho were established taking the local customs into consideration and were enacted as a honjo law by shokan (an officer governing shoen).
Japanese: また、現地における治安維持あるいは徴税などの荘務の必要から現地の慣習などにも配慮した新たな寺院法が制定され、それが本所法として荘官らによって施行された。
English: However, in such cases where a series of Jiin-ho were made into a statute, there were scarcely cases where they were written in the same style or they were compiled in a form of the code.
Japanese: ただし、こうした一連の寺院法が成文法として作成された場合においても、共通の形式をもって作成されたり、法典形式での集成が行われたりすることがなかった。
English: Due to this, various names were used for the same purpose: okibumi (will and testament), okite (rules), shugijisho (a book for things decided by mass meeting), keijo (deed), shikimoku (law codes in the itemized form, which were used in the medieval Japan) and shinsei (law reconstitution).
Japanese: このため、置文・掟・衆議事書・契状・式目・新制など名称からして様々であった。
English: While samurai and the Imperial Court made shinsei to ban luxury and promote Buddhism and Shinto, temples set corresponding shinsei and also established their own shinsei based on Jiin-ho, as mentioned above.
Japanese: また、公家や武家が過差の禁止や神仏興行のための新制を定めると、寺院側もこれに対応した新制を制定したほか、前述のように寺内法に基づく独自の新制を定めた。
English: Kofuku-ji Jihen Shinsei (a code of new law issued by Kofuku-ji Temple) in 1181 and Nanto Shinsei in 1226 were issued in response to shinsei set by the Imperial Court.
Japanese: 治承5年（1181年）の興福寺寺辺新制や嘉禄2年（1226年）の南都新制は公家の新制に対応したものである。
English: Also, in 1261, Kugeshinsei (new laws imposed by the Imperial Court) targeting at Kofuku-ji Temple were set and there is an official document from Daijokan (Grand Council of State) to Buddhist temples left.
Japanese: また、弘長3年（1261年）には興福寺を対象とした公家新制が行われ、それを通告した太政官牒が残されている。
English: Meanwhile, in terms of tokyo-ken, there were many statements to protect and regulate temples and shrines in the above-mentioned shinsei, such as Goseibai-shikimoku (code of conduct for samurai), Jisha kogyo ho (temples promotion law) issued by the Kamakura bakufu (Japanese feudal government headed by a shogun), Kenmu Code and regulations on gozan (Zen temples highly ranked by the government) by the Muromachi bakufu and bunkokuho (the law individual daimyo (Japanese territorial lord) enforced in their own domain) by daimyo in the Sengoku period.
Japanese: 一方、統教権側でも前述の新制をはじめとして鎌倉幕府の御成敗式目や寺社興行法、室町幕府の建武式目や五山に対する規制、戦国大名の分国法などに寺社の保護と統制に関する記述が記されている。
English: As soson (a community consisting of peasants' self-governing association) developed, villages made their own regulations on how to carry out religious services and how to maintain the local temple, according to rules called "so okite."
Japanese: また、惣村の発達に伴い、村が地元の寺社の維持・祭祀の遂行のために惣掟に規定を設ける事例もあった。
English: In the course of wars to unify Japan under the Oda government to the establishment of the Edo bakufu, the temples and shrines such as Jodo Shinshu (the True Pure Land Sect of Buddhism) started to lose their autonomy.
Japanese: 織田政権による統一戦争から江戸幕府成立の過程で、浄土真宗をはじめとする寺社勢力は統一権力の前に自律性を失っていく。
English: Since the time of the Toyotomi government, Ieyasu TOKUGAWA had enforced regulations grounded in tokyo-ken upon each temple or sect in his domain centering on the Kanto region but this policy was only a transitional process from an extension of bunkokuho to the legislation for the feudal system characteristic of the shogunate.
Japanese: 徳川家康は豊臣政権時代から自領である関東地方を中心に統教権に基づき個別寺院あるいは宗派ごとに対する法規を定めた規制を行ってきたが、これは分国法の延長から幕藩体制の法制への過渡的なものであった。
English: After he came to power, controls on religions all over Japan were placed through the promulgation of various jiinhatto (Act of Temples) and the establishment of honmatsu seido (main-branch temple system) and danka seido (parishioner system).
Japanese: 政権確立後は各種寺院法度の発布や本末制度・檀家制度の確立を通じて日本全国を対象とした宗教統制策を遂行した。
English: In the 18th century, Jishagata oshioki reisho stated the rules of punishments to be administered to Buddhist priests.
Japanese: また、18世紀には寺社方御仕置例書が作成されて僧侶に対する刑罰規定などがまとめられた。
English: Also, the tokyo-ken of each domain was recognized independently as long as they were not against the Bakufu laws and each sect's right to set their own sect rules as well as each temple's chikyo-ken were reserved without interruptions as long as they did not violate the Bakufu laws or domain's tokyo-ken (e.g. laws of Shingon sect Kongo-ji Temple, laws of Tendai sect Onjo-ji Temple).
Japanese: また、幕府法に反しない限りにおいて藩独自の統教権が認められ、更にそれらに反しない限りにおいては引き続き宗派による宗法制定や個別寺院の治教権も認められていた（真言宗金剛寺定・天台宗園城寺定）。
English: "Shosha neki kannushi hatto" (ordinances for shrine priests) was enacted in 1665, regulating Shinto.
Japanese: また、神道に対しては寛文5年（1665年）に『諸社禰宜神主法度』が定められている。
English: There were examples in which sects like Nichiren shu Fujufuse ha (Nichiren sect's Not Receive and Not Give School) were persecuted as they were considered to be a heresy, or in which Jodo Shinshu was banned in certain domains (See Kakure Nenbutsu).
Japanese: なお、日蓮宗不受不施派のように幕府から邪宗門として迫害された宗派や特定の藩において浄土真宗が禁じられた例（隠れ念仏を参照のこと）もある。
English: In modern times, as legislative power ultimately came to belong to a nation, laws based on chikyo-ken became invalid and as a result, the regulations grounding in tokyo-ken exclusively started to account for Jiin-ho.
Japanese: 近代に入ると、法の制定権限は最終的には国家に帰属することとなり、治教権による法に法的な効力が認められなくなり、寺院法ももっぱら統教権に基づく法令が占めるようになる。
English: In the early Meiji period, Haibutsu-kishaku (a movement to abolish Buddhism) and a policy to establish Shinto as the state religion had a great impact on Buddhism and Shinto.
Japanese: 明治初期の廃仏毀釈や神道国教化政策の影響で仏教・神道ともに大きな影響を受ける。
English: In 1871, all tax-free lands were abolished as a precondition of land tax reforms, and using this as an excuse, the state confiscated temples' properties (the present Kofuku-ji Temple is located in Nara Park because of the aftereffect of a policy aimed at confiscating the temple's property, pulling down the buildings and making a park (which was cancelled later on)).
Japanese: 明治4年（1871年）、地租改正の前提として全ての免税地が廃せられ、それを口実に寺院領が国家に収公された（興福寺の現在の敷地が奈良公園の中にある体裁になっているのは、興福寺の境内を収公してこれを潰して跡地を公園化する政策（後に中止）の名残である）。
English: In the same year, Shinto was recognized as a service of the nation, and as it was decided that Shinto priests would be appointed by the state, shake (family of Shinto priests serving a shrine on a hereditary basis) were abolished.
Japanese: また、同年神道を国家の祭祀として社家の廃絶が決定され、神官は国家が任命するものとされた。
English: However, with opposition from temples and shrines, the duties of Jingikan (department of worship) fell under the control of the Ministry of the Interior after being transferred to Jingisho (the Ministry of Divinities) and Kyobusho (the Ministry of Religion).
Japanese: だが、寺社側からの反発もあり、神祇官の職掌は神祇省、教部省を経て内務省の管轄下に移行された。
English: In 1884, when the kyodoshoku (evangelist) which had been appointed by the state was terminated, each sect was allowed to have autonomy inside on the condition that they stayed under the control of the state, and reforms of the honmatsu seido were conducted according to this (August 11, 1884 Dajokanfutatsu (administrative order from Dajokan (Grand Council of state)) No.19).
Japanese: 明治17年（1884年）、国家によって任命されていた教導職が廃止され、国家による統制を条件に宗派による内部自治が許容され、それに対応した本末制度の改革が行われた（明治17年8月11日太政官布達第19号）。
English: Later, Buddhist sects launched movements demanding the improvement of the legal system regarding religions and the restoration of their properties confiscated by the state.
Japanese: その後、仏教各派は宗教法制の整備と国家に収公された境内敷地の返還を求める運動を起こした。
English: While the Religious Organization Law (Law No.77) enacted in 1939 was a law which aimed at controlling religions in order to strengthen the war regime, it was also a milestone in that the law recognized the corporate status of temples for the first time.
Japanese: 昭和14年（1939年）に定められた宗教団体法（法律77号）は、戦時体制強化のための宗教統制のための法規であったが、その一方で寺院に初めて法人格を認めたという意味では画期的であった。
English: Meanwhile, with Shinto, State Shinto was promoted and Jingiin (Institute of Divinities) was founded in 1940.
Japanese: 一方、神社においては国家神道が推進され、昭和15年（1940年）に神祇院が設置された。
English: In 1945, the Religious Corporation Ordinance (1945, the Imperial Ordinance No.719) replaced the Religious Organization Law and in the following year, Jinja-Honcho (The Association of Shinto Shrines), which is independent from government organizations, was established.
Japanese: 昭和20年（1945年）に宗教団体法に代わって宗教法人令（昭和20年勅令719号）が出され、翌年政府機関から自立した神社本庁も設置された。
English: In 1951, the current Religious Corporation Act (1951, Law No.126) based upon the Constitution of Japan was laid down, becoming the fundamental law for today's religion administration.
Japanese: 昭和26年（1951年）には日本国憲法に基づく現在の宗教法人法（昭和26年法律126号）が出され、現在の宗教行政の基本法となっている。
English: Honnyo (1778 – January 9, 1827) was a Buddhist priest in Jodo Shinshu (the True Pure Land Sect of Buddhism) from the middle to the late Edo period who served as the 19th suzerain in Nishi Hongan-ji Temple and Daisojo (a priest of the highest rank in the highest managerial position).
Japanese: 本如（ほんにょ、安永(元号)7年（1778年）-文政9年12月12日(旧暦)（1827年1月9日））は、江戸時代中期から後期の浄土真宗の僧、西本願寺19世宗主、大僧正。
English: For about 10 years from the Shinmon period, he made a great effort to cope with The Sango Wakuran Controversy which confused the inside of doctrine.
Japanese: 新門時代から約10年間にわたり宗門内を混乱させた三業惑乱への対処に追われた。
English: After that, he conducted Shinran-shonin gohyaku-gojukkai daionki hoyo (the 550th commemorating service of the death of founder, Shinran) in 1811 and restored Goei-do Hall (hall dedicated to the sect's founder) on a broad scale.
Japanese: その後は、文化(元号)8年（1811年）に親鸞聖人550回大遠忌法要を執行し、あわせて大規模な御影堂の修復を行った。
English: On the other hand, the confusion in the doctrine by the Anjin dispute and a series of businesses worsened the financial situation in Hongan-ji Temple and left a huge amount of debts to the next generation.
Japanese: 一方で、安心論争による宗門の混乱や度重なる事業が本願寺財政を悪化させ、次代に多額の負債を残した。
English: In Nishi Hongan-ji Temple, from the period of the suzerain Honyo during the middle Edo period, the dispute on religious principle concerning the doctrine Anjin was smoldering, but the local dissatisfaction culminated during the period of Honnyo and Kyoto City was in an unquiet situation by the followers who went to the head temple for direct negotiation.
Japanese: 西本願寺では、江戸中期の法如宗主時代から宗門の安心（あんじん）をめぐる教義対立が燻っていたが、本如の時代には地方の不満が頂点に達し、本山まで直談判に赴く門徒衆のために京都市中も不穏な状況にあった。
English: At this point, 'sango-kimyo-setsu' (the theory that faith is essential for three activities (action, speech and thought)) of Gakurin-ha (Gakurin Academy faction) (Sango-ha (Three-karmic-action school) and Shingi-ha (New-interpretation school)) was refuted by Taiei in Aki Province, but the influence of Sango-ha's support was strong, which was centered on Echizen Province and Ecchu Province, and Nokeshoku (head) himself, who had established a vast authority, did not acknowledge the error.
Japanese: この時点で学林派（三業派・新義派）の「三業帰命説」は安芸国の大瀛らによって論破されていたが、越前・越中を中心とした三業派支持の影響は強く、一大権力を築いていた能化職自体が誤りを認めることはなかった。
English: As Honnyo succeeded the suzerain at the age of 22, he was nearly helpless to Gakurin-ha whose top was the seventh Nokeshoku Chido (inaugurated in 1797).
Japanese: 本如は若干22歳で宗主継職したこともあり、7代能化職の智洞（寛政9年就任）を頂点とする学林派に対して無力に近かった。
English: Honnyo himself employed various means to avoid the confusion, but could not stop the domineering of Gakurin and was forced to resort to having the bakufu (Japanese feudal government headed by a shogun) intervene.
Japanese: 本如自身も混乱回避のため様々な手段を尽くそうとするが、学林の暴走を止めることはできず、やむを得ず幕府の介入を頼むこととなった。
English: In 1803, Kyoto shoshidai (The Kyoto deputy) made Taiei, Doin and noge (master) Chido settle their dispute in Nijo-jo Castle and in 1804 recalled both sides to Edo-jo Castle, where they made them settle the issue in a magistrate's office for temples.
Japanese: 享和3年（1803年）、京都所司代は二条城で大瀛・道隠と能化智洞に法論を行わせて、文化元年（1804年）には江戸に両派を召喚し、寺社奉行所で討論させている。
English: At this time, jisha-bugyo (magistrate of temples and shrines) Yasutada WAKISAKA in Tatsuno clan pronounced a judgment and was recognized for this case and later became roju (member of shogun's council of elders).
Japanese: この時裁定に当たった寺社奉行の龍野藩脇坂安董は、この一件の手腕が認められ、後に老中職にまでなった。
English: The bakufu finished a series of judgments and in 1806 in 'A Letter of Adjudication' written by Honnyo, the errors in sango-kimyo-setsu were clarified and both parties were punished according to Shuianjin (the notion that advocates a radical distinction between mind and body).
Japanese: 幕府は一連の裁定を終え、文化3年（1806年）、本如筆の「御裁断御書」において三業帰命の誤りを明示し、これを宗意安心の基準として、両派関係者への処罰を下した。
English: By this case Nokeshoku who had more power than the suzerain was abolished and later kangakushoku (post of encouragement of learning), whose term was renewed each year, was set up.
Japanese: この一件により宗主以上の権力を持った能化職は廃止され、後に任期1年更新の勧学職を置いた。
English: The term urabone (ullambana) refers to the last day of an ango practice (the three-month intensified practice of Zen Buddhism), on July 15th in the old calendar, but urabone is mostly used to indicate a memorial service offered for ancestors' souls to relieve severe sufferings on that day.
Japanese: 盂蘭盆会（うらぼんえ、ullambana、）とは、安居（あんご）の最後の日、7月15日(旧暦)を盂蘭盆(ullambana)とよんで、父母や祖霊を供養し、倒懸（とうけん）の苦を救うという行事である。
English: This is based on a legendary episode included in "Urabon-kyo" (translated by Hogo JIKU and Zhu Fahua who lived in the Western Jin era) and "Honhobon-kyo" (translated by Shitsu in the Eastern Jin era), or on the legend where Mokuren Sonja held a memorial service for his dead mother who had to live in Gakido (the Buddhist hell of starvation).
Japanese: これは『盂蘭盆経』（西晋、竺法護訳）『報恩奉盆経』（東晋、失訳）などに説かれる目連尊者の餓鬼道に堕ちた亡母への供養の伝説による。
English: Urabon (盂蘭盆) is a transcription of "ullambana," a Sanskrit word, which was also transcribed as "烏藍婆拏" or "烏藍婆那" in olden times.
Japanese: 盂蘭盆は、サンスクリットの「ウランバナ」の音写語で、古くは「烏藍婆拏」「烏藍婆那」と音写された。
English: It is said that ullambana has the meaning of "ud-lamb" which means being hung upside down.
Japanese: 「ウランバナ」は「ウド、ランブ」(ud-lamb)の意味があると言われ、これは倒懸（さかさにかかる）という意味である。
English: Recently, a theory claims that it originates from "urvan" meaning "souls" in the old Iranian language.
Japanese: 近年、古代イランの言葉で「霊魂」を意味する「ウルヴァン」(urvan)が語源だとする説が出ている。
English: In ancient Iran, a religious event was held to invite ancestors' Fravaši (the spirit or lower-class god, or a spiritual existence that resides in everything and causes all natural phenomena: it is said that this Fravaši also resides in human beings and constitutes the most sacred portion, providing a relationship to connect worship of Fravaši with the worship of ancestors' souls), or in other words, ancestors' souls, and to offer them a memorial service.
Japanese: 古代イランでは、祖先のフラワシ（Fravaši、ゾロアスター教における聖霊・下級神、この世の森羅万象に宿り、あらゆる自然現象を起こす霊的存在、この「フラワシ」は人間にも宿っており、人間に宿る魂のうち、最も神聖な部分が「フラワシ」なのだと言う、ここから、フラワシ信仰が祖霊信仰と結びついた）すなわち「祖霊」を迎え入れて祀る宗教行事が行われていた。
English: According to a theory, it is said that this event was brought to India, constituting the origin of urabon.
Japanese: 一説によると、これがインドに伝えられて盂蘭盆の起源になったと言われている。
English: Today "urabone" is generally called "bone," "obon," "shoryoe," "tamamatsuri," or "kankikai," and the event is still widely held.
Japanese: 一般にはこの「盂蘭盆会」を、「盆会」「お盆」「精霊会」（しょうりょうえ）「魂祭」（たままつり）「歓喜会」などとよんで、今日も広く行なわれている。
English: It is believed that this event did not originate in India but began during the process of Buddhism being brought to China.
Japanese: この行事は本来インドのものではなく、仏教が中国に伝播する間に起こってきたものであろう。
English: Today, the "Urabon-kyo" that has provided a base for 'urabone' is considered, together with "Fubooncho-kyo" and "Zenakuinga-kyo," to be one of the gikyo (fake scriptures) which were produced in China.
Japanese: 現在、この「盂蘭盆会」のよりどころとしている『盂蘭盆経』は、『父母恩重経』や『善悪因果経』などと共に、中国で成立した偽経であると考えられている。
English: Originally, an event existed in which people offered food to priests and other people on the day when an ango practice ended.
Japanese: 本来的には安居の終った日に人々が衆僧に飲食などの供養をした行事が存在した。
English: The content of the event was gradually modified to one in which a memorial service for ancestors' souls was offered and a practice against hungry ghosts, Segaki (the Buddhist service for the benefit of suffering spirits), was conducted.
Japanese: 転じて、祖先の霊を供養し、さらに餓鬼に施す行法（施餓鬼）となっていった。
English: It is considered that, in addition, the following legend was added which was affected by the filial ethics of Confucianism: Mokuren Sonja held a memorial service for people and priests to relieve his dead mother.
Japanese: それに、儒教の孝の倫理の影響を受けて成立した、目連尊者の亡母の救いのための衆僧供養という伝説が付加されたのであろう。
English: When searching for his dead mother while conducting an ango practice, Mokuren Sonja, with the greatest divine power, found that she lived in Gakido (the Buddhist hell of starvation).
Japanese: 安居の最中、神通第一の目連尊者が亡くなった母親の姿を探すと、餓鬼道に堕ちているのを見つけた。
English: Seeing that her throat was dry and she was hungry, he offered her water and food, but all of them caught fire before entering her mouth, and she could not eat or drink.
Japanese: 喉を枯らし飢えていたので、水や食べ物を差し出したが、ことごとく口に入る直前に炎となって、母親の口には入らなかった。
English: Then Buddha answered that "When you offer food to biku (Buddhist priests) on the last day of an ango practice, a portion of it will enter the mouth of your mother."
Japanese: と、「安居の最後の日にすべての比丘に食べ物を施せば、母親にもその施しの一端が口に入るだろう」と答えた。
English: Then the delight also spread to the people who lived in Gakido, and some of the offerings entered the mouth of his mother.
Japanese: すると、その喜びが餓鬼道に堕ちている者たちにも伝わり、母親の口にも入った。
English: The work "Bussotoki" describes how Emperor Sho En of Ryo of the Southern Dynasty himself offered an urabonsai service (offering food to monks and nuns) in 538 at Keimei-ji Temple.
Japanese: 『仏祖統紀』では、梁(南朝)の蕭衍の大同(梁)4年（538年）に帝自ら鶏鳴寺で盂蘭盆斎を設けたことが伝えられている。
English: "Bussotoki" was written in the Southern Sung period, approximately 700 years after the era of Han Wudi of Ryo.
Japanese: 『仏祖統紀』は南宋代の書物なので梁の武帝の時代とは、約700年の隔たりがある。
English: However, in the July 15th section of "Keiso Saijiki (The Xingchu Suishiji)" the contents of which were selected by Sorin who lived in the same era as Han Wudi of Ryo, it is described that priests and secular people held "bon" ceremonies and offered memorial services, and the "Urabon-kyo" sutras are also cited.
Japanese: しかし、梁の武帝と同時代の宗懍が撰した『荊楚歳時記』には、7月15日の条に、僧侶および俗人たちが「盆」を営んで法要を行なうことを記し、『盂蘭盆経』の経文を引用している。
English: Therefore, it is confirmed that in the era of Ryo, "Urabon-kyo," a gikyo, was complete, and that urabone ceremonies were already held in Buddhist temples.
Japanese: このことから、すでに梁の時代には、偽経の『盂蘭盆経』が既に成立し、仏寺内では盂蘭盆会が行なわれていたことが確かめられるのである。
English: It is believed that this event has become widely held because of the custom where July 15 (in the old calendar) was called chugen-setsu (or chugen), and on this day, secular people other than priests conducted a memorial service to their ancestors, offering food and lighting lanterns.
Japanese: この行事が一般に広がったのは、仏教者以外の人々が7月15日(旧暦)を中元節（中元）といって、先祖に供物し、灯籠に点火して祖先を祭る風習によってであろう。
English: It is considered that with the combination of these two events the urabon event has become gradually more and more widely held.
Japanese: この両者が一つとなって、盂蘭盆の行事がいよいよ盛んになっていったと思われる。
English: The liveliness of the chugen-setsu event was also depicted in "Tokeimukaroku" which was written in the Southern Sung period and which described the prosperous state of Kaifeng, the capital of Northern Song.
Japanese: 南宋代になって、北宋の都である開封の繁栄したさまを記した『東京夢華録』にも、中元節に賑わう様が描写されている。
English: Various aspects are laid out in more detail, such as that printed books of "Sonsho-kyo scripture" and of "Mokuren-kyo scripture" were sold, a drama called "Mokuren rescues his mothers" was played and accepted favorably, and many of the general public went to their ancestors' graves and offered memorial services there.
Japanese: そこでは、「尊勝経」・「目連経」の印本が売られ、「目連救母」の劇が上演され好評を博すほか、一般庶民が郊外の墓に墓参に繰り出し、法要を行なうさまも描かれている。
English: In Japan, written evidence remains that, in May or June 606, it was decided to offer a toki service (offering food after a memorial service) on April 8 and on July 15 (both in the old calendar) and that in 657, a statue of Mt. Sumeru was built on the west of Asuka-dera Temple and an urabone ceremony was held there.
Japanese: 日本では、推古天皇14年（606年）4月に、毎年4月8日(旧暦)と7月15日に斎を設けるとあり、また斎明天皇の3年（657年）には、須弥山の像を飛鳥寺の西につくって盂蘭盆会を設けたと記されている。
English: Furthermore, there is also a description relating that on July 15 (in the old calendar) 659, "urabone" ceremonies were held at various temples in the capital, to give thanks for the virtues of fathers and mothers for the last seven generations.
Japanese: その5年7月15日には京内諸寺で『盂蘭盆経』を講じ七世の父母を報謝させたと記録されている。
English: Later, in August or September 733, Emperor Shomu ordered the Daizenshiki (Office of the Palace Table) to offer a memorial service on urabon, and after that, the service, called urabone-kuyo or urabone-ku (both meaning a memorial service on urabon), was offered on July 14 (in the old calendar) every year as a regular Buddhist event in the imperial court.
Japanese: 後に聖武天皇の天平5年7月（733年）には、大膳職に盂蘭盆供養させ、それ以後は宮中の恒例の仏事となって毎年7月14日(旧暦)に開催し、孟蘭盆供養、盂蘭盆供とよんだ。
English: In the Nara and Heian periods this event was held on July 15 every year as an official service, and in the Kamakura Period onwards, it was held in tandem with a segaki service.
Japanese: 奈良時代、平安時代には毎年7月15日に公事として行なわれ、鎌倉時代からは「施餓鬼」（せがきえ）をあわせ行なった。
English: It happened that in July 1872 the Kyoto prefectural government ordered the prohibition of the holding of urabone ceremonies, for the reason that the custom was not good from the viewpoint of public morals.
Japanese: また、明治5年(1872年)7月に京都府は盂蘭盆会の習俗いっさいを風紀上よくないと停止を命じたこともあった。
English: The rokusodankyo (Platform Sutra) is one of the Buddhist scriptures and is a collection of preaching by Eno, the rokuso (sixth leader) of the Chinese Zen sect.
Japanese: 『六祖壇経』（ろくそだんきょう）は、仏教の経典で、中国禅宗の第六祖・慧能の説法集である。
English: The oldest copy is called "南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經".
Japanese: 最も古い写本は『南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經』と名づけられる。