nntsuzu/KFTT huggingface dataset:
English: One can find traces of how the manners at rinju took root by reading ojoden (stories of the attainment of rebirth in the Pure Land), which started to be made from the end of the ancient period to the medieval period.
Japanese: 古代末から中世にかけて作られるようになった往生伝には、その臨終の作法が定着していった跡を見ることができる。
English: Various raigo-zu (images of the descent of Amida Buddha) that were created in a large number in the same period were also used as sacred symbols that promise birth in the Pure Land at rinju.
Japanese: また同じ頃に数多く制作された各種の来迎図も、臨終時の往生を約束する聖具として利用された。
English: For example, Ajaseojuki Brahma No. 10, Volume 10 of "Shugokokkaishu-darani kyo" argues the following.
Japanese: たとえば、『守護国界主陀羅尼経』巻10阿闍世王受記梵第10には、次のように書かれている。
English: As shown above, the book describes the states that lead to each destination, such as 15 states for Hell, eight states for a preta, and five states for chikusho (Buddhist realm of beasts).
Japanese: このように、地獄15種相、餓鬼8種相、畜生5種相と、それぞれに赴く相を説いている。
English: The 15 states that lead one to Hell include giving an evil stare at one's husband/wife, men/women, and kenzoku (one's family and relations), groping in empty space by raising one's both hands, crying in tears without following the teachings of the kalyaana-mitra (one who offers spiritual friendship and guidance that is non-directive, non-denominational, and non-religious), not learning and knowing how to defecate and urinate, keeping one's eyes shut, and constantly covering one's head.
Japanese: 地獄に堕す15の相のいくつかを挙げると自らの夫妻・男女・眷属において悪眼を以って瞻視（せんし、見上げること）す、その両手を挙げ虚空を捫模（もんぼ、ボの元字は、莫の下に手、探り求めること）す、善智識の教えに相い随順せず、悲号啼泣嗚咽（ひごうていきゅうおえつ）して涙を流す、大小便利を覚えず知らず、目を閉じて開かず、常に頭面を覆すなどがある。
English: "Daichidoron" (Commentary on the Great Wisdom Sutra) argues that 'at rinju, those whose color changes to black will go to Hell,' and "Makashikan" (Mahayana Practice of Cessation and Contemplation) by Zhiyi of the Tendai sect in China also discusses that 'a change of one's color to black is compared to the shadow of Hell.'
Japanese: また『大智度論』には「臨終の時、色黒き者は地獄に堕つ」とあり、中国天台宗の智顗の『摩訶止観』にも「黒色は地獄の陰に譬う」とある。
English: If that is the case, I thought I should learn things about rinju before other things, and when I collected, thought about, and used as a mirror the interpretations of Buddhist scriptures by those who studied and wrote about Buddha's entire teachings and by those who studied Buddha's such teachings and taught them to develop the personalities of others, comparison of the condition at the time people died, on the one hand, with the condition after that, on the other, gave no doubt of their correctness. (Myoho ama gozen gohenji [(Reply to the Nun Myoho])
Japanese: 「されば先（まず）臨終の事を習うて後に他事を習うべしと思いて、一代聖教の論師・人師の書釈あらあら考え集めて此れを明鏡として、一切の諸人の死するときと並に臨終の後とに引き向えてみ候へば少しもくもりなし。」（妙法尼御前御返事）
English: As described above, he placed emphasis on the state of rinju, which he considered the conclusion where one's good deeds and evil deeds across three lives manifest themselves in Sansho (Three Proofs), and he considered that this state leads one to the future life, and determined that those whose state at death is good will become a Buddha and those whose state at death is bad will go to Hell.
Japanese: そのように、臨終の相を重要視し、三世における善業・悪業が三証に出る総決算であると位置づけて、未来世に至る相を現すとし、死相のよい者は成仏し、よくない者は地獄に堕すなどと定めている。
English: Those who practice the teachings of other sects will go to Hell even if they die in a good state.
Japanese: 「一、他宗謗法の行者は縦（たと）ひ善相有りとも地獄に堕つ可（べ）き事。」
English: According to Section 860 in Chuseiron, even if such people die in right mindfulness chanting the name of the Buddha, there is no doubt that they will go to the Avici hell because of their great sin of slandering the Hokke sect.
Japanese: 「中正論八六十に云く、縦ひ正念称名にして死すとも法華謗法の大罪在る故に阿鼻獄に入る事疑ひ無しと云云。」
English: A teacher is like a needle and his or her disciples and supporters are like a thread, which is exemplified as they die and go to Avici hell.
Japanese: 「師は是れ針の如し弟子檀那は糸の如し、其の人命終して阿鼻獄に入るとは此れ也云云。」
English: Based on these Buddhist scriptures, Nichiren criticized the progenitors of other sects such as the Shingon sect and the Ritsu sect and insisted on the superiority of his own school.
Japanese: 日蓮は、これらの仏典を論拠として、真言宗や律宗など他宗の祖師を論難し自宗の優位性を主張した。
English: Thus, some religious schools that inherit this teaching and propagate their schools by putting up the exclusive or self-righteous dogmas make ideological threats, which are perceived as a problem.
Japanese: そのため、この教説を引き継ぎ、排他的あるいは独善的な教条を掲げて布教する一部の宗派による観念的脅迫が問題視されている。
English: Shinrai SHIMOTSUMA (1513 - July 15, 1552) was a bokan (a priest who served the family of a monzeki (the head priest of the head temple of a sect, formerly led by the founder of the sect)), who served the Otani family.
Japanese: 下間真頼（しもつましんらい、永正10年（1513年）-天文(元号)21年6月14日(旧暦)（1552年7月5日）は、大谷家に仕える坊官である。
English: Because his mother was the wet nurse of Ennyo, Shinrai SHIMOTSUMA, as well as his elder brother, had a large say in Hongan-ji Temple.
Japanese: 母が円如の乳母であった事から、兄とともに本願寺内で大きな発言力があった。
English: When his elder brother, who was a joza (the highest rank of bokan), died suddenly in 1549, Shinrai SHIMOTSUMA was appointed as a proxy of joza for his elder brother's young sons, Raiso SHIMOTSUMA and Raigei SHIMOTSUMA, until they came of age.
Japanese: 1549年、坊官の最高位である上座の位にあった兄が急死すると、その子供である下間頼総・下間頼芸兄弟が幼かったために、成人までの間上座の代行を命じられる。
English: The seven patriarchs are the seven high priests selected by Shinran, the founder of Jodo Shinshu (the True Pure Land Sect of Buddhism).
Japanese: 七高僧（しちこうそう）とは、浄土真宗の宗祖とされる親鸞が選定した7人の高僧のこと。
English: The list excluded those who tried to reach the Buddhist paradise by implementing religious austerities and nenbutsu chanting that put an emphasis on self-salvation.
Japanese: 自力による行・念仏によって浄土往生しようとした者は、選定されていない。
English: The person should contribute to the clarification of the Original Vow's meaning not with the mere observance of his predecessors' teachings but through the development of his own teachings (the development is called Hakki).
Japanese: 阿弥陀仏の本願を顕かにする上で、先人の踏襲ではなく、独自の教義展開（発揮）があること。
English: The ninth chapter on Igyo-bon (Easy Practice),' in fifth book of the 17 part series of "Jujubibasharon" (the Discourse on the Ten Stages).
Japanese: 『十住毘婆沙論』全十七巻の内、巻第五の「易行品第九」（『十住毘婆沙論』「易行品」）
English: In honor of Genku, Shinran called him 'the superb person' in the second chapter of his book entitled "Tannisho" (Notes lamenting deviations).
Japanese: 『歎異抄』第二章においては、「ヨキヒト」（よき人）とも敬称している。
English: Shingi (Monastic regulations in the Zen Sect), which is formally called Shojodaikaishu kikujunjo, is the regulations of a group of the Zen sect (a sect of Buddhism).
Japanese: 清規（しんぎ）は正式には清浄大海衆規矩準縄（しょうじょうだいかいしゅうきくじゅんじょう）と言い、仏教の一宗派である禅宗の集団規則である。
English: Based on the preceding religious precepts, it was established principally as the rules by which to maintain group life, which were suitable for the Zen sect organization that had established the self-sufficiency system, which was exceptional for a Buddhist organization.
Japanese: 内容はそれまでの戒律を基に、仏教教団としては異例の自給自足体制を確立させた禅宗教団に適合するような、主に集団生活を適正に維持するための規則である。
English: Regrettably, this Baizhang shingi, called "Hyakujo Shingi" (The Regulations of Baizhang), was scattered and lost, but its fragments were compiled again into "Hyakujo Koshingi" (Original Version of Baizhang's Pure Rules), which is handed down to us today.
Japanese: この百丈が制定した清規は、『百丈清規』と言われているが、惜しくも散逸してしまい、現存していないが、『百丈古清規』として断片が再編集され、現在に伝わっている。
English: Monryu is a designation used to refer to branch schools of Nichiren's disciples who considered the Myohorenge-kyo Sutra (the Lotus Sutra) as Shobo (the true teachings of Buddha), by using the founder's name or the name of the area where the founder propagated Buddhism.
Japanese: 門流（もんりゅう）とは、妙法蓮華経（法華経）を正法ととらえる日蓮門下の分派を、派祖もしくは派祖が弘法した地名によって示す場合の呼称。
English: Enni (November 8, 1202 - November 17, 1280) was a priest of the Rinzai sect of Buddhism in Japan, who lived during the mid-Kamakura period.
Japanese: 円爾（えんに、建仁2年10月15日(旧暦)（1202年11月1日）-弘安3年10月17日(旧暦)（1280年11月10日））は、鎌倉時代中期の臨済宗の僧。
English: Entering the Buddhist priesthood at the age of 18, he studied Rinzai Zen under Eicho at Choraku-ji Temple in Kozuke Province and then Gyoyu at Jufuku-ji Temple in Kamakura.
Japanese: 18歳で得度し、上野長楽寺の栄朝、次いで鎌倉寿福寺の行勇に師事して臨済禅を学ぶ。
English: In 1235, he went across the sea to the Sung (dynasty) and inherited the teachings of Wuzhun Shifan (1178-1249).
Japanese: 嘉禎元年（1235年）、宋(王朝)に渡航して無準師範（ぶしゅんしばん、1178年-1249年）の法を嗣いだ。
English: Although his hoi (imina - personal name used by Buddhist priests) was Benen at first and Enni was his priest title, he changed the hoi to Enni later (he had no dogo - a pseudonym as a priest).
Japanese: 法諱は初め弁円と称し、円爾は房号であったが、後に房号の円爾を法諱とした（道号はなし）。
English: Although his name is sometimes described as 'Enni Benen,' Enni has no dogo as mentioned above and this name 'Enni Benen' is inappropriate since it describes both the previous hoi and the new hoi.
Japanese: なお、「円爾弁円」と4字で表記される場合もあるが、前述のとおり円爾には道号はなく、新旧の法諱を併記した「円爾弁円」という表記は適切ではない。
English: In 1241, after returning to Japan from Sung, Enni founded Joten-ji Temple in Hakata, where he landed, and Tofuku-ji Temple after going to Kyoto.
Japanese: 仁治2年（1241年）、宋から日本へ帰国後、上陸地の博多にて承天寺を開山、のち上洛して東福寺を開山する。
English: Although the basis of all the sects was placed on the Rinzai sect, Zen was not the only teaching, and it was propagated along with the teachings of the Shingon sect and the Tendai sect.
Japanese: 臨済宗を諸宗の根本とするものの、禅のみを説くことなく真言宗・天台とまじって禅宗を広めた。
English: Hence, he was actively involved in sects other than the Rinzai sect and gained trust there, as exemplified in his assumption of the position of Daikanjin (priest to collect contributions) at Todai-ji Temple.
Japanese: このため、東大寺大勧進職に就くなど、臨済宗以外の宗派でも活躍し、信望を得た。
English: In his later years, Enni went back to his hometown, Suruga Province, and founded the Kaishun-in Temple on Mt. Io near the home of his mother to propagate Zen.
Japanese: 晩年は故郷の駿河国に戻り、母親の実家近くの蕨野に医王山回春院を開き禅宗の流布を行った。
English: He is also referred to as the progenitor of Shizuoka tea (Honyama tea) because he promoted the planting of tea plant seeds he brought back from Sung and popularized the cultivation of tea.
Japanese: また、宋から持ち帰ったチャの実を植えさせ、茶の栽培も広めたことから静岡茶（本山茶）の始祖とも称される。
English: The name 'Mt. Io Kaishun-in,' where his grave is located, is said to mean the effects of tea: perpetual youth and longevity.
Japanese: 墓所ともなった「医王山回春院」の名は茶の持つ不老長寿の効能をうたったものと伝えられる。
English: After his death, Enni was awarded the kokushi name 'Shoichi' from Emperor Hanazono in 1311.
Japanese: 没後の応長元年（1311年）、花園天皇から「聖一」の国師号が贈られた。
English: Kanzan Egen (1277 - January 19, 1361) was a monk of the Rinzai sect of Buddhism from the latter stages of the Kamakura period to the Northern and Southern Courts period (Japan).
Japanese: 関山慧玄（かんざんえげん、建治3年（1277年）-正平(日本)15年/延文5年12月12日(旧暦)（1361年1月19日））は、鎌倉時代末期から南北朝時代(日本)の臨済宗の僧。
English: He was given such seven Kokushi-go (title for the most reverend priest) by the Imperial Court as Honyuensei, Busshin, Kakusho, Daijoshoo, Kotokushomyo, Jishotenshin and Homuryoko; the title of Daishi (Revered Master) of the Rinzai sect was also posthumously given to him by Emperor Meiji.
Japanese: 朝廷から本有円成、仏心、覚照、大定聖応、光徳勝妙、自性天真、放無量光の国師号が与えられ、また、明治天皇から大師(僧)臨済宗と諡された。
English: He was given the Buddhist name of Egan (Insightful), and after the death of NANPO, he still remained in Kamakura and practiced Zen mediation under Motsugai Kaju, Gozan Shigen, and other priests.
Japanese: 慧眼の戒名を授かり、南浦寂後も鎌倉にあって物外可什、巨山志源などに参禅。
English: He returned to Kencho-ji Temple in order to attend the fiftieth anniversary of the establishment of Kencho-ji Temple and of the death of its founder, Doryu RANKEI (aka Lanqi Daolong); there he was introduced to Shuho Myocho (posthumous name: Daito Kokushi (Master)) and went to Daitoku-ji Temple in Kyoto to study under Shuho.
Japanese: 建長寺開山・蘭渓道隆五十年忌出席のため再び建長寺に参じ、ここで宗峰妙超（大燈国師）を紹介され、京都大徳寺に遷って宗峰に師事。
English: In 1329 Egan attained enlightenment through Koan (zen question for meditation) owing to Seki questioned by a Zen monk, Unmon Bunen, which was confirmed by Shuho, and Egen was given the title, Kanzan, and changed his name to Egen.
Japanese: やがて1329年に雲門文偃の関字の公案で開悟し、宗峰がこれを証明して関山の号が与えられ、慧玄と改名した。
English: After that, he preached the Buddhism to Emperor Godaigo; later he retreated to a secluded life in a thatched hut in Ibuka, Mino Province.
Japanese: その後、後醍醐天皇に法を説くなどしたが、のち美濃国の伊深に草庵を結んで隠棲した。
English: In 1337, Emperor Hanazono converted an imperial villa into a Zen retreat and asked Shuho to name the retreat and recommend a Zen priest who would establish a temple there.
Japanese: 1337年、花園天皇は、離宮を禅苑に改めてその寺名命名と開山となる禅僧の推薦を宗峰に依頼。
English: It is said that his Zen style was very strict, his lifestyle was extremely simple, and he devoted himself to Zen training.
Japanese: 禅風は厳格で、その生活は質素をきわめ、枯淡な禅風で修禅に専念したという。
English: Kanzan was not particular about formalities, the maintenance or the management of Myoshin-ji Temple but taught his students strictly; Juo Sohitsu was the only hoshi (successor who is in charge of handing the sect's lore).
Japanese: 形式に拘らず厳しく弟子を指導し、法嗣は授翁宗弼（じゅおうそうひつ）ただ一人であり、また妙心寺の伽藍整備や経営に拘泥することはなかった。
English: On December 12, 1360, Kanzan told Juo that he was going on a pilgrimage, gave Juo his parting advice near the well named 'Fusuisen', and passed away standing.
Japanese: 1360年12月12日、関山は旅の支度をして授翁に行脚に出るといい、「風水泉」と称する井戸の辺で授翁に遺戒し、立ったまま息をひきとった。
English: Juo made Unzan Soga, one of Kanzan's disciples, write Kanzan's parting advice, which is called 'Muso-daishi yuikai (Master Muso's teachings to posterity) and chanted.
Japanese: 遺戒は授翁が門下の雲山宗峨に成文させ、今日｢無相大師遺誡｣と称し読誦されている。
English: Unlike other high priests, Kanzan did not leave any literary works behind; no portrait of him was made during his lifetime; he left only a few of his writings except Inkajo (a certificate of enlightenment) given to Juo Sohitsu, his diciple.
Japanese: 関山には他の高僧のような語録や著書はなく、生前に描かれた肖像もなく、遺筆も弟子の授翁宗弼に書き与えた印可状以外にほとんど残されていない。
English: Since, in accordance with his will, no portraits of Kanzan were made, any portraits of him that can be seen today were made after his death.
Japanese: さらに遺命して肖像を残させなかったため、今日の関山像は後世に作成された物である。
English: The line of Zen law that started from Jomyo NANPO (Daio Kokushi) to Shuho Myocho (Daito Kokushi) and then to Kanzan Egen is called 'Otokan' and all the priests of Japanese Rinzai sect belong to this line.
Japanese: 南浦紹明（大応国師）から宗峰妙超（大灯国師）を経て関山慧玄へ続く法系を「応灯関」といい、現在、日本臨済宗はみなこの法系に属する。
English: Kanzan's teaching of Zen was flourished greatly by Hakuin and has been passed on up to the present time while other branches of the Rinzai sect died out.
Japanese: 関山の禅は、後に系統に白隠が出て大いに繁栄し、他の臨済宗諸派が絶法したのに対し、その法灯を今日に伝えている。
English: It is equipped with lockers to keep the remains, and in some cases it's equipped with Buddhist altars above the lockers on which to place the Buddhist mortuary tablets.
Japanese: 内部は遺骨を保管しておくロッカーが置かれ、上段に位牌を安置する仏壇がついているものもある。
English: These days, compartmental nokotsudo (called indoor cemeteries) have increased; in Tokyo there is a nine-storey nokotsudo, one of the largest in Japan.
Japanese: 近年では屋内霊園と呼ばれるマンション形式で設置する例も増えており、都内では日本最大級となる9階建ての大型のものもある。
English: In some cases, nokotsudo is used as the place in which to keep the remains temporarily before the tomb is built, and in other cases it's used as the place to keep the remains almost permanently, without burial.
Japanese: 利用方法は遺骨を墓を建てるまでの間、一時的に保管する場合と、墓地に埋葬せず永久的に保管しておく場合とがある。
English: Apart from the nokotsudo built in the precincts of a temple, there is the type built by the municipality.
Japanese: 寺院の内に設けられたものとは異なる、自治体により建立された納骨堂が存在する。
English: Generally speaking, nokotsudo have often been built as part of welfare in poor communities that haven't previously had temples, and they have often been built in so-called Dowa chiku (areas where people subject to unfair discrimination have lived) as measures to eliminate social prejudice.
Japanese: 一般的な特徴としては、歴史的に寺院を持たなかった貧しい集落に厚生事業として設置される例、いわゆる同和地区に同和対策事業として設置される例などが多く見られる。
English: In many cases, the nokotsudo is of the Buddhist style, but some municipalities prepare the option of the Shinto style.
Japanese: 多くは仏教形式であるが、自治体によっては、神道形式のものを用意している例もある。
English: Kaiseki SATA (May 12, 1818 to December 9, 1882) from Higo Province was a Jodo Shinshu sect monk of Hongan-ji school (In his later years, he was a Tendai sect monk) from the end of the Edo period to the beginning of Meiji period.
Japanese: 佐田介石（さたかいせき、文政元年4月8日(旧暦)（1818年5月12日）-明治15年（1882年）12月9日）は、肥後国出身の幕末から明治初頭にかけての浄土真宗本願寺派（晩年は天台宗）の僧侶。
English: Kaiseki was born in Taneyama-mura, Yatsushiro-gun in Higo Province (Yatsushiro City, Kumamoto Prefecture of today) as the son of Jihaku HIROSE, a chief priest of Joritsu-ji Temple.
Japanese: 肥後国八代郡種山村（現在の熊本県八代市）の浄立寺住職・広瀬慈博の子に生まれる。
English: In his childhood, he studied Confucianism at Hanko (a domain school) of the Kumamoto Domain, and after that, underwent ascetic training at Nishihongan-ji Temple.
Japanese: 少年時代は熊本藩の藩校で儒学を学び、後に西本願寺において修行に励んだ。
English: #At the end of the Edo period, when Japan put an end to its isolation and cultural ideas and products poured into Japan from the West, Kaiseki started to worry about the future of Japan.
Japanese: 幕末に入ると、日本は開国をして西洋の文物が流入するようになると、介石は憂国の志を抱くようになる。
English: He was especially interested in economic difficulties and inflow of western learning associated with the initiation of trade after Japan opened its country.
Japanese: 特に開国後の貿易開始に伴う経済の困難と西洋の学問の流入に関心を抱いた。
English: He was particularly feared that spread of the Copernican theory might destroy Buddhism itself; the theory was directly opposed to the universal order described by Buddhist scriptures, saying that Mt. Sumeru (in Buddhism - said to be the highest mountain rising in the center of the world) was the center of it.
Japanese: 特に天文学の地動説は仏教経典にある須弥山中心とする宇宙秩序に真っ向から反する考えであり、このような考えが広まれば仏教そのものが滅亡してしまうと考えた。
English: Therefore, Kaiseki returned to his hometown and concentrated on studying Buddhism astronomy by himself in order to master it.
Japanese: そこで介石は故郷に戻り自らの手で仏教天文学の研究を極めようと勉学に勤しんだ。
English: The theory explained that what the astral body looked was different from what it really was and that there was a fixed rule in the difference.
Japanese: これは見かけの天体（視象天）と実際の天体（実象天）には区別があり、その格差には一定の法則がある。
English: That is to say, he explained the two laws; Law of Suiko (although the sky is originally flat, from the eyes of an observer, it looks as though it hung down in four directions with the space above the observer as the center, and it also looks like a semicircle); and the Law of Shukusho (the observer has an illusion that the area near his/her head looks spacious and the area near the ground looks narrow).
Japanese: すなわちそれが垂孤の法則（天は本来平面であるが、見た目には観察者の頭上を中心に東西南北に垂れ下がり、あたかも半円のように見える）と縮象の法則（頭上に近いあたりは広く、地面に近いあたりは狭く見える錯覚を起こす）という主張である。
English: Kaiseki asked Hisashige TANAKA, a famous inventor to create "Shijitsu tosho gi" (a globe of shijitsu tosho), which materialized the Shijitsu tosho universe theory and tried to spread his theory.
Japanese: そして発明家として著名な田中久重に依頼して視実等象論の宇宙を実体化した「視実等象儀」を制作させて自己の思想を広めようとした。
English: Kaiseki's theory was non-scientific, compared with western astrology, but his ability to establish such theory only from Buddhist scriptures and his own originality was worth praising.
Japanese: 介石の理論は西洋天文学に比しては非科学的であったが、仏教経典と自己の独創性のみによってこれだけの理論を打ち立てた彼の才能は評価に値する。
English: In the political field, he was against the Choshu conquest by the Edo bakufu (Japanese feudal government headed by a shogun), submitted a report in order to stop it, and went to the Choshu Domain with the title of Kosho-ji monzeki to mediate between Choshu and Bakufu.
Japanese: また、政治面においては、江戸幕府が進める長州征伐に反対してこれを止めるように意見書を出す一方で、興正寺門跡を擁して長州藩に赴き、幕府との和議を斡旋した。
English: Entering the Meiji period, he expressed "Saibai Keizairon" (literally, "the theory of cultivating the economies") and severely criticized cultural enlightenment, asserting agricultural fundamentalism, national seclusion and the use of domestically produced goods.
Japanese: 明治に入ってからも『栽培経済論』を表して文明開化を痛烈に批判して農本主義・鎖国体制の堅持・国産品推奨を主張した。
English: Although these assertions were theoretically developed through the analysis of the actual economic situation, his excessive demand for the use of domestic products and the exclusion of foreign goods resulted in a sort of meaningless claims, including "a theory that lamps will destroy our country," "a theory that railroads will perish our country," "the curse caused by milk," "the four curses caused by umbrellas," "boycott of the solar calendar," and "a theory about uselessness of bookkeeping."
Japanese: これらの主張は経済の実情を分析した上での理論展開がなされていたが、国産品推奨・外国製品排斥を主張する余り、次第に「ランプ亡国論」・「鉄道亡国論」・「牛乳大害論」・「蝙蝠傘四害論」・「太陽暦排斥論」・「簿記印記無用論」といった一種のトンデモ論に堕してしまったのである。
English: In the field of astronomy, he was completely against Western astronomy by writing "Seigaku gimon" (literally, "questions of studies of stars" (1874) and "Tenchiron seiron"(1881).
Japanese: また、天文学においては『星学疑問』（1874年）、『天地論征論』（1881年）を著して西洋天文学と徹底的に対決した。
English: The Meiji government feared his words and actions would hinder the political movement to establish Shinto as a state religion and prohibited the Mt. Sumeru theory in 1876.
Japanese: このような彼の言動に対して明治政府は「神道国教化」政策の推進の障害になることを危惧して1876年に「須弥山」説の禁止を命じたのである。
English: Around that time, Kaiseki established a friendship with Yuiga Shoshun, who was a Tendai Sect Buddhist monk, and became a follower of the sect and was appointed to Chief Priest of Honko-in Temple located at Asakusa Shinbori.
Japanese: この頃、天台宗の僧侶であった唯我紹舜と親交を持った介石はその門人となって浅草新堀にある本光院の住職を任されている。
English: Koson OTANI, the head of the Hongan-ji School, favoured Kaisei, mourned Kaisei's passionate life and, even though Kaisei had left the school before his death, gave him the posthumous Buddhist name "Shogetsuin"; Koson also wrote the inscription on Kaisei's gravestone, which Sohaku ASADA, a doctor of Chinese medicine, established at Asakusa-ji Temple.
Japanese: 本願寺派門主大谷光尊は介石が生前に同派を離脱したにも拘らずその人柄を慕って「嘯月院」という諡号を授け、漢方医の浅田宗伯が浅草寺に建てられた墓の碑文を書くなどして、その一途な生き様を偲んだという。
English: Although Kaisei's theory of trade has some logical problems, some evaluate the theory, saying that it went ahead of Japanese trade protectionism.
Japanese: また、理論的には問題があるものの、彼の貿易論を日本の保護貿易論の先駆として評価する意見もある。
English: However, with Kaisei's death, Bonreki (Buddhist calendar) movements and Buddhist astronomy finished their historical roles.
Japanese: だが、彼の死とともに梵暦運動も仏教天文学もその歴史的役目を終える事となるのである。
English: Chushin ZEKKAI (December 9, 1334 - May 3, 1405) was a Buddhist monk from the period of the Northern and Southern Courts (Japan) to the early years of the Muromachi period.
Japanese: 絶海中津（ぜっかいちゅうしん、建武(日本)元年11月13日(旧暦)（1334年12月9日）-応永12年4月5日(旧暦)（1405年5月3日））は、南北朝時代(日本)から室町時代前期にかけての禅僧。
English: Chushin was born on November 13, 1334 into the Tsuno clan that was the local ruling family of Tsuno, Takaoka-gun, Tosa Province (Tsuno-cho, Takaoka-gun, Kochi Prefecture).
Japanese: 建武元年（1334年）11月13日、土佐国高岡郡津野（高知県高岡郡津野町）を支配していた豪族・津野氏の一族として生まれる。
English: It is said that he waited on his master, Soseki MUSO, as a close aide, until Soseki passed away in the following year.
Japanese: そして翌年に師匠である夢窓疎石が死去するまでは、その側近として常に侍ったと言われている。
English: After the death of Soseki, he went to Kennin-ji Temple in 1353 and studied under Ryuzan Tokuken, with Shushin GIDO, a disciple of Tokuken.
Japanese: 疎石死後の文和2年/正平8年（1353年）に建仁寺の竜山徳見のもとへ赴き、同じく徳見の門下にあった義堂周信と共に教えを受けた。
English: However, since Tokuken was transferred to Nanzen-in Temple in the following year, Chushin studied under Dairin Zeniku, who came to the temple at that time.
Japanese: しかし翌年に徳見が南禅寺に移ったため、新たに赴任してきた大林善育のもとで教えを受けた。
English: In 1364, ten years later, Chushin went to Kamakura and studied under Seizan Jiei at Kencho-ji Temple.
Japanese: それから10年後の貞治3年/正平19年（1364年）に鎌倉へ赴き、そこで建長寺の青山慈永のもとに入った。
English: When Shushin, a priest from the same town came to Zenpuku-ji Temple in Sagami Province in May 1365, Chushin served as his Ihatsujisha (the person in charge of attire and finance).
Japanese: 翌年5月に同郷の周信が相模国の善福寺に入院しようとしたときには、その衣鉢侍者を務めている。
English: In February 1368, he went to Chutenjiku-ji Temple at Hang Zhou in Ming to study.
Japanese: 応安元年/正平23年（1368年）2月には明に渡海し、杭州の中天竺寺に入った。
English: He also went to the Reiin-ji Temple, Goshomanju-ji Temple and other temples where he met with high priests in Ming to learn from them.
Japanese: その後も霊隠寺、護聖万寿寺などに赴いて用貞輔良ら明の高僧らと出会い、これらの教えを受けた。
English: In 1376, he received in audience with Emperor Kobu (Gensho SHU), the emperor of the Ming Dynasty.
Japanese: 洪武9年（1376年）には明の太祖である洪武帝（朱元璋）から謁見を許されている。