nntsuzu/KFTT huggingface dataset:
English: At the time, he accidently found three pieces of Mokujiki-butsu: a statue of Jizo Bosatsu, a statue of Muryoju Bosatsu and a statue of Kobo Daishi; it is said that he was impressed with mokujiki-butsu's high level of artistry.
Japanese: その際、偶然に同家所蔵の地蔵菩薩像、無量寿菩薩像、弘法大師像の3体の木喰仏を見出し、木喰仏の芸術性の高さに打たれたという。
English: Although Yanagi was given the statue of Jizo Bosatsu by Komiyama, he was obliged to work on pending tasks for half a year such as opening the Korean Folklore Art Museum etc., but after he opened the museum, he started researching mokujiki-butsu and was throughly engaged in visiting many places in the country such as Mokujiki's birthplace, Maruhata, with the cooperation of Komiyama.
Japanese: 柳は小宮山から地蔵菩薩像を贈られるとそれから半年の間に懸案であった朝鮮民族美術館の開館などを済ませると、小宮山らの協力を得て木喰仏の調査研究のため木喰の故郷である丸畑をはじめ日本各地を奔走することになる。
English: Yanagi found more than 300 pieces of mokujiki-butsu within just an year, discovered fragmentary tracks of Mokujiki-butsu with inscriptions in black ink, sutras and guest records written by Mokuji, and he published "Research on Mokujiki-shonin" with Komiyama and the president of The Yamanashi Nichinichi Shimbun newspaper, Jiro NOGUCHI.
Japanese: 同年だけで300体以上の木喰仏を発見し、木喰仏の墨書銘や、納経帳や宿帳など自筆文書の発見により断片的な木喰の足跡が解明され、小宮山や山梨日日新聞社長の野口二郎らと雑誌『木喰上人之研究』を発刊する。
English: Juoson/Byakki/Shozuka no baba, Tatsuki-koyasu-kannon statue, Self-carved statue, (1807) (in possession of Toko-ji Temple, Inagawa-cho, Hyogo Prefecture)
Japanese: 十王尊・白鬼・葬頭河婆、自刻像、立木子安観音（1807年）（兵庫県猪名川町・東光寺蔵）
English: Issan Ichinei (1247 - November 28, 1317) was a priest who came to Japan from Yuan (Yuan Dynasty).
Japanese: 一山一寧（いっさんいちねい、宝治元年（南宋の淳祐(南宋)7年、1247年）-文保元年10月24日(旧暦)（1317年11月28日））は元(王朝)の渡来僧。
English: Then he learnt the principles of the Rinzaishu sect, performed Buddhist practice on Mt. Tendo and at Joji-ji Temple, and assumed the principles of Gangyoku Gyoya at Aikuo-ji Temple.
Japanese: それから、臨済宗に転じ、天童山や浄慈寺などで修行を積み、阿育王寺の頑極行弥の法を嗣いだ。
English: After failing in the two Mongol attempts to invade Japan, Kublai Khan, the founder of Yuan, sent a mission to Japan to make Japan its tributary nation through negotiations, although still watching for a chance to invade Japan again.
Japanese: 二度の日本遠征（元寇）に失敗した元の世祖クビライは再遠征の機会をうかがうと共に、交渉によって平和裏に日本を属国とするべく使者を派遣した。
English: His first attempt to come to Japan in 1282 failed due to bad weather.
Japanese: 弘安5年（元の至元(元世祖)19年、1282年）の最初の渡航は悪天候によって阻まれた。
English: In his second attempt in 1284, he managed to arrive at Tsushima, but the mission ended there because Osetsuo, the chief officer of the mission, was killed in a disturbance caused by sailors who refused to go to Japan.
Japanese: 弘安7年（至元21年、1284年）には対馬まで辿り着くが、日本行きを拒む船員等の騒乱によって正使王積翁が殺害され中止された。
English: In 1294, Terumu, who succeeded the founder of Yuan, also tried to make Japan a tributary nation and ordered Gukei to become emissary for a third time.
Japanese: 永仁2年（至元31年、1294年）、世祖の後を継いだテムルは再び日本の属国化を図り愚渓に三度目の使者を命じた。
English: However, having become too old for the mission, Gukei recommended the role to Issan Ichinei, who had succeeded to the chief priest post at Kannon-ji Temple.
Japanese: しかしながら、老弱のため果たせず、代わりに観音寺の住職を継いでいた一山一寧を推薦した。
English: Seiso awarded Ichinei the Daishi-go title of Myojikosai-daishi, and ordered him to become the national emissary to urge Japan to pay tribute to Yuan.
Japanese: 成宗は一寧に妙慈弘済大師の大師号を贈り、日本への朝貢督促の国使を命じた。
English: In 1299, he came to Japan together with Seikan Shidon, in addition to his disciples.
Japanese: 正安元年（元の大徳(元)3年、1299年）、一寧は門人一同のほかに西澗子曇を伴って日本に渡った。
English: Having stayed in Japan for eight years from 1271, Seikan Shidon had close relations with many Zen-principle followers in Kamakura.
Japanese: 西澗子曇は文永8年（1271年）から8年間の滞日経験があり、鎌倉の禅門に知己が多かった。
English: However, fearing a new invasion by Yuan troops, the Kamakura bakufu confined Ichinei in Shuzen-ji Temple in Izu, doubting the true motives of Ichinei's mission.
Japanese: しかしながら、元軍再来を警戒した鎌倉幕府は一寧らの真意を疑い伊豆修禅寺に幽閉した。
English: However, Ichinei was not killed, possibly because he was a high-ranking priest with a Daishi-go title and was accompanied by Shidon who had stayed in Japan.
Japanese: しかし、一寧が大師号を持つ高僧であったこと、滞日経験をもつ子曇を伴っていたことなどから死を免ぜられたと思われる。
English: Ichinei was devoted to daily Zen practice at Shuzen-ji Temple, and there were people who requested that he be pardoned.
Japanese: 修善寺での一寧は禅の修養に日々を送り、また一寧の赦免を願い出る者がいた。
English: Therefore, before long, Sadatoki released him from confinement, and he was moved to a thatched hut near Kamakura.
Japanese: そのため、貞時はほどなくして幽閉を解き、鎌倉近くの草庵に身柄を移した。
English: After being released from confinement, Ichinei's reputation improved, and as well as many priests, many secular people visited Ichinei's thatched hut almost every day.
Japanese: 幽閉を解かれた後、一寧の名望は高まり多くの僧俗が連日のように一寧の草庵を訪れた。
English: He then restored Kencho-ji Temple in 1293, which had been in a run-down state due to a fire, and invited Ichinei to be the chief priest of the temple, also becoming a believer of the principles of Ichinei's sect.
Japanese: それから、永仁元年（1293年）の火災によって衰退していた建長寺を再建して住職に迎え、自ら帰依した。
English: After assuming the role of chief priest at Enkaku-ji Temple and again at Jochi-ji Temple, he moved to Kyoto following Emperor Gouda's request and became the third chief priest of Nanzen-ji Temple.
Japanese: 円覚寺、浄智寺の住職を経て、正和2年（1313年）には後宇多天皇の懇請に応じ、上洛して南禅寺3世となった。
English: In addition, he became the kaisan (the founder of a temple as the first chief priest) of Kiichi-ji Temple (located in Matsuzaki Town, Kamo County, Shizuoka Prefecture), that of Jiun-ji Temple (located in Shimosuwa Town, Suwa County, Nagano Prefecture) and that of Taisei-ji Temple (located in Shinshu-Nakano), and made efforts to make orthodox Rinzai Zen prosperous.
Japanese: この他に帰一寺（静岡県賀茂郡(静岡県)松崎町）、慈雲寺(下諏訪町)（長野県諏訪郡下諏訪町）、信州中野の太清寺などの開山となり、正統の臨済禅の興隆に尽力した。
English: In Japanese Buddhism, a hoyo (Buddhist memorial service) held in a certain number of years after the person's death is called "Nenki hoyo" (Nenkai hoyo).
Japanese: 日本の仏教において、定められた年に故人に対して営まれる法要を、年忌法要（年回法要）という。
English: The three types of hoyo, hyakkanichi, isshuki (the first anniversary of one's death), and sankaiki (second anniversary of one's death), were added by the influence of religious services of Chinese Confucianism.
Japanese: この「百ヶ日」と「一周忌」、「三回忌」の3つの法要は、中国の儒教の祭祀の影響によって付加されたものである。
English: These are based on the belief called 'jyuoshinko' in which the dead should receive ten judgments, from each of the ten kings of the realm of the dead, on ten specific days consisting of eight kinichi (specific days after death) of every seventh day starting from the shonanoka (the sixth day after the death) until the shijukunichi (the forty-ninth day after death), Hyakkanichi (the one-hundredth day after death) and two nenki, the isshuki and the sankaiki.
Japanese: これは、亡者が「初七日」～「七七日（四十九日）」と「百ヶ日」を含めた8つの忌日と、「一周忌」、「三回忌」の2つの年忌の、合計10度の時点で、冥界の十人の王に審判を受けるという「十王信仰」に基づいている。
English: Jyuoshinko began in China after the introduction of Buddhism and has been shared with Taoism.
Japanese: この、十王信仰は、仏教が伝来した後に、中国で生まれた信仰であり、道教とも共有しているものである。
English: The meaning of the hoyo of kinichi and nenki is to hope that the pious act of tsuizen (ceremony as a memorial) kuyo held by the bereaved may provide help for the dead at the judgment.
Japanese: その審判の時に、遺族による追善供養による功徳で、亡者の審判に資することを期すのが、忌日と年忌の法要の持つ意味あいである。
English: After that, in the Kamakura period, sichikaiki. jyusankaiki (the twelfth anniversary of one's death) and sanjyusankaiki (the 32nd anniversary of one's death) begun to be held.
Japanese: さらにその後、鎌倉時代に、「七回忌」、「十三回忌」、「三十三回忌」が行われるようになった。
English: The Jusanbutsushinko regards each king of the jyuoshinko as a suijaku (temporary manifestation) of Buddha, and the original Buddha or Bosatsu has been assigned to each of the ten kings.
Japanese: これは、十王信仰の各王を垂迹と見て、それぞれの王に本地となる仏菩薩を擬定している。
English: The hoyo of each time is held with each Buddha or Bosatsu as the honzon (principal object of worship).
Japanese: それぞれの法要の時には、その仏菩薩を本尊として法要を行うというものである。
English: In the Shinto religion, as it is considered that when the sanjyusankaiki is reached the aramitama (stormy spirit) changes to nigimitama (mild spirit) and to mioyanomitama (ancestor's spirit), the sanjyusankaiki is treated as a turning point.
Japanese: また、神道では三十三回忌をもって荒御霊が和御霊（祖霊）になるとするため、三十三回忌を区切りとする。
English: In some Buddhist sects in Japan, it may be considered by the influence of the syncretism of Shinto and Buddhism that the individual spirit will become unified with the sosen shin (ancestral god) at the time of the sanjyusankaiki or the gojyukaiki (the 49th anniversary of one's death).
Japanese: 日本の仏教の一部では、神仏習合の影響により、三十三回忌・五十回忌をめどに「祖先神」として一体化すると考える場合もある。
English: It is based on the sankonshichihaku of Confucianism that all the nenki, including other than those mentioned above, are held generally at intervals of multiples of three or seven.
Japanese: さらに、上記以外の年忌も含めて三ないし七にて勤めるのは、一般的に儒家の三魂七魄に基づいている。
English: The jyusankaiki may also be considered one round of jyunishi (twelve signs of the Chinese zodiac) and the nijjyugokaiki (the 24th anniversary of one's death) two rounds or half of the gojyukai onki (the 49th anniversary of one's death).
Japanese: あと、「十三回忌」は、十二支が一巡する事をもとに勤めると考え「二十五回忌」は、十二支が二巡したとも五十回遠忌の半分とも考える。
English: Although it is best for hoyo to be held on the shotsuki meinichi, if it is impossible to be held on the day, it generally will be held before the day.
Japanese: また、祥月命日に営むのが最善ではあるが、当日に都合が付かない場合は、事前に営むのが一般的である。
English: After that, nenki with a period of fifty years are held, such as the Hyakkai onki (ninety ninth year), the Hyakugojyukai onki (one hundred and forty ninth year), and so on.
Japanese: 以降50年毎に、百回遠忌（99年目）、百五十回遠忌（149年目）…と営む。
English: Such differences are significant on the Nijyusankaiki, Nijyugokaiki, Nijyushichikaiki and Sanjyushichikaiki.
Japanese: 「二十三回忌」、「二十五回忌」、「二十七回忌」、「三十七回忌」は、宗旨や地域による差が特に大きい。
English: There are cases such as performing Nijyusankaiki and Nijyushichikaiki or performing Nijyugokaiki only.
Japanese: 「二十三回忌」と「二十七回忌」を営む場合や「二十五回忌」のみ営む場合。
English: It is general practice to let the Sanjyusankaiki or the Gojyukai onki be the last nenki, and the last nenki are called "tomuraiage" or "toikiri" (both the last memorial service).
Japanese: 「三十三回忌」、もしくは「五十回（遠）忌」を最後の年忌にするのが一般的であり、それを「弔い上げ」、あるいは、「問切り」と呼んでいる。
English: Mumonkan (written as 無門関 or 無門關 in Chinese characters) is a collection of koan (questions that a master gives to a person who seeks the secret of Zen to avoid deviating from the correct way) compiled by Mumon Ekai in the Sung period in China.
Japanese: 無門関（むもんかん、無門關）は、中国宋代に無門慧開によって編集された公案集である。
English: In Mumonkan, as many as 48 koan were selected by Mumon Ekai from various sources, with sho (words of praise) and annotations added to each of them.
Japanese: 無門関には48もの公案が無門慧開によって様々な語録から選ばれ、それぞれに頌と評唱が付けられている。
English: In particular, the first koan, 狗子仏性 (趙州無字), is simply as follows, literally 'Is a dog provided with bussho (the Buddhist nature)?', to which the answer is 'None'.
Japanese: 特に最初の「狗子仏性（趙州無字）」の公案は、「犬にも仏性はあるか」に対し、「無」と答えた、というだけの内容である。
English: However, this is the first problem given to a Zen priest, and it is said to be so difficult that it takes at least three years to solve the problem.
Japanese: しかしながら、禅者が最初に与えられる課題であり、これを解くのに3年はかかるといわれているほどの難問である。
English: Although having not attracted much attention in the medieval period, Mumonkan came to attract attention in the Edo Period.
Japanese: 中世においてはそれほど注目されなかったものの、江戸期に脚光を浴びるようになった。
English: The Institute for Zen Studies is a research institute (a corporation) about Zen and Zen-related culture established jointly by the Rinzaishu and Obakushu sects, and is located on the premises of Hanazono University.
Japanese: 禅文化研究所（ぜんぶんかけんきゅうじょ、英字TheInstituteforZenStudies）は、臨済宗と黄檗宗が共同で設立した禅とその文化に関する研究所（財団法人）であり、花園大学内にある。
English: In addition to the quarterly issuing of "Zen Bunka" (Zen culture) and that of "Zen Bunka Kenkyujo Kiyo" (Journal of The Institute for Zen Studies), the research institute has made efforts to promote Zen culture through the publication of mimeograph-based books, such as "Sodoshu," and also through various books concerning research such as "Hakuin Zenji Hogo Zenshu" (Complete Collection of Buddhist Sermons by Hakuin Zenji) and "Sodoshu Sakuin" (Index to Sodoshu).
Japanese: 研究所では季刊『禅文化』や『禅文化研究所紀要』発行しているほか、『祖堂集』などの油印本の刊行、『白隠禅師法語全集』『祖堂集索引』等各種研究書を刊行し、禅文化の普及に努める。
English: Furthermore, in addition to publishing books, the institute is also engaged in promoting the prosperity of temples through the development of temple job management software and the sending of lecturers on training courses.
Japanese: また、書籍のほかに寺務管理ソフトや研修講師派遣など、寺院の発展にも関わる。
English: However, the term has become used to generally indicate a collection of what a priest in religious sects other than Zen, a politician or an entertainer said.
Japanese: しかしながら、転じて禅宗以外の宗派や政治家・芸能人などの言行などを収録した言行録一般を指すようになった。
English: Initially, a person's goroku was composed by collecting and compiling the person's Mondoshu (collection of dialogues), which had been written by his disciples, after the person died.
Japanese: 当初はその人物の弟子それぞれが書き記していた断片的な問答集を、その人物の死後に集めて編集していた。
English: However, in the Five Dynasties Period, a person's goroku was compiled while the person was still alive, and was audited by the person.
Japanese: しかしながら、五代になると、その人物の生存中にその人物の監修を受けて編集されるようになった。
English: Originally its use was not limited to Buddhism only, but was used in all the Indian ancient religions; gyoja's penance such as fasting or sitting on a batch of needles are especially famous.
Japanese: 本来は仏教に限らず、広く古代インド宗教全般に見られ、特に断食行や針山の上に坐禅をするなどの苦行の行者が有名である。
English: Anja is a worker in the Buddhist temple, who does chores such as rice milling or gathering firewood, does not become a priest, and remains as secular.
Japanese: 行者（あんじゃ）とは、仏教寺院において僧侶のように出家をせず、俗人のまま、米搗きや薪拾いなど寺の雑務を行う労働者の事である。
English: It is famous that Rokuso Eno (the sixth leader Eno) had been in charge of rice milling as Ro-anja at the temple of Goso Konin (the fifth leader Konin) on Mt. Obai when Eno was acknowledged as the sixth leader by Konin.
Japanese: 禅宗六祖の慧能が、五祖の弘忍のいた黄梅山で「盧行者」として米搗きに従事していた時に弘忍から六代目として認められた事例が有名である。
English: Following this, in present days of Japanese Zen sect temples, a priest who takes care of higher rank priests or works as a secretary may be called anja.
Japanese: これが転じて、現在の日本の禅宗寺院では、高位の僧侶の身辺の世話をしたり秘書的な仕事を行う僧侶を行者と呼ぶ場合がある。
English: As a custom of hiki (taboo against using one's personal name), to avoid using the imina (personal name) 'Goku,' it is expressed as 'SON gyoja' or 'gyoja.'
Japanese: 「悟空」という諱を避ける避諱のため「孫行者」とか「行者」と記されている。
English: This expression derived from the name "Saru no gyoja" (pilgrim of monkey) who guarded Sanzo Hoshi (Genjosanzo) in an anecdote '大唐三蔵取經詩話' in the So period of China.
Japanese: この名前は、『西遊記』の元となった宋(王朝)代の説話(中国)「大唐三蔵取經詩話」で三蔵法師（玄奘三蔵）を守護した猴行者に由来する。
English: The term Shobogenzo originally indicates what is true or essential in Buddhism.
Japanese: 正法眼蔵という言葉は、本来、仏法の端的すなわち肝心要のことがらを意味する。
English: The "Kana Shobogenzo," written in kana characters, is made up of seventy-five volumes, plus an additional twelve volumes, and a further four volumes for gleanings (according to current research), and was written by Dogen.
Japanese: （仮字）『正法眼蔵』（仮名記述）-75巻＋12巻＋拾遺4巻（現在の研究結果による）道元著
English: The "Mana Shobogenzo," written in Chinese characters, is a collection of three hundred koan selected by Dogen (including some modified by him).
Japanese: （真字）『正法眼蔵』（漢文記述）-300則の公案集道元選（ただし道元禅師による若干の変更あり）
English: This is a voluminous book written by Dogen, the founder of the Nihon Sotoshu sect (Sotoshu sect in Japan), over a large period of his life, from 1231 to his death in 1253, which consists of eighty-seven volumes (seventy-five volumes, plus a further twelve volumes), and includes the essence of the philosophy of the Nihon Sotoshu sect.
Japanese: 日本曹洞宗の開祖である道元が、1231年から示寂する1253年まで生涯をかけて著した87巻（＝75巻＋12巻）に及ぶ大著であり、日本曹洞禅思想の神髄が説かれている。
English: Although assuming the principles of Nyojo of the Sotoshu sect in China, Dogen advanced the philosophy to a higher level.
Japanese: 道元は、中国曹洞宗の如浄の法を継いだが、さらに道元独自の思想深化発展がなされている。
English: In addition, though all major manuscripts by Buddhist priests were written in Chinese characters, such as those of Honen, "Kyogyoshinsho" (Teaching, Practice, Faith, and Enlightenment) by Shinran, and those of Eisai and Nichiren among others, he made the descriptions in Japanese Kana so that the truth could be understood more accurately.
Japanese: また、鎌倉時代の仏教者の主著が全て漢文で書かれている（法然、親鸞『教行信証』、栄西、日蓮、…）時代に、真理を正しく伝えたいという考えから日本語、仮名で著述している。
English: He intended to write a total of one hundred volumes by rewriting older ones and adding new volumes, but died from a disease after completing the eighty-seventh volume.
Japanese: 古い巻の記述を書き直し、新しい巻を追加して、全部で100巻にまで拡充するつもりであったが、87巻で病のため完成できなかった。
English: In the "Kana Shobogenzo" important question-answer dialogues, in particular those used in koan, were selected from goroku (descriptions of what priests said during their lives) in order to express Dogen's Zen philosophy, this philosophy being explained by annotating each of the dialogues.
Japanese: （仮字）『正法眼蔵』は、道元の禅思想を表現するために、語録から特に公案で使われてきた重要な問答を取り出し、それに説明注釈する形で教えを述べている。
English: The book constituting its base was the "Mana Shobogenzo", and Dogen chose three hundred Zen question-answer dialogues, which he considered to be important, from around ten goroku.
Japanese: これの種本が（真字）『正法眼蔵』であり、10種類ぐらいの禅語録から道元からみて重要な300則の禅問答を抜き出している。
English: However, research has revealed that he did not simply copy these dialogues but made slight modifications based on his own philosophy when copying them.
Japanese: しかしながら、ただそのまま写すのではなく、その段階で既に道元の思想から若干の変更が加えられていることが研究の結果分かっている。
English: Being the Konpon kyoten (primal scripture) of the Sotoshu sect, this book was copied frequently after Dogen's death.
Japanese: 曹洞宗の根本経典であるため、道元の死後直後から、頻繁に写本がなされた。
English: Currently the existence of six versions of the work has been confirmed, a seventy-five volume book, a twelve volume book (including the hyakuhachi homyo-mon (108 Buddhist teachings), a sixty volume book, the 卍 Yamamoto book and a ninety-five volume book.
Japanese: 75巻本、108法明門がある12巻本、60巻本、卍山本、80巻本、95巻本の6系統が現在確認されている。
English: The ninety-five volume book, which was published last, includes descriptions that could not be accurately described as "Shobogenzo."
Japanese: 最後に開版（出版）された95巻本には、『正法眼蔵』とは呼べない文章も混入している。
English: (Refer to the former Iwanami bunko edition; however, as it contains a large number of incorrect descriptions, the book is now out of print from Iwanami Shoten, a publisher).
Japanese: （参照：旧岩波文庫　ただし、これは、語句の誤りが多いため、岩波書店から絶版にされた。）
English: Based on the exhaustive research begun by Doshu OKUBO, "Shobogenzo" has now been organized into a seventy-five volume set of old manuscripts and a twelve volume set of new manuscripts, and this organization has increasingly gained a consensus in the academic world.
Japanese: 大久保道舟などを先駆とする精緻な研究結果から、現在では、旧稿75巻＋新稿12巻に整理され、学会では合意されている。
English: Chuin and chuu refer to the period of mourning lasting seven weeks in Buddhism.
Japanese: 中陰（ちゅういん）、中有（ちゅうう）とは、仏教で人が死んでからの49日間を指す。
English: Based on this thought, during the chuin period, those involved are supposed to cherish the memory of the deceased, think about 'life and death,' discipline themselves, and seek Buddhism.
Japanese: ので、中陰期間は、故人に対する追慕、故人を通して「生と死」について考え、謹慎し求法の生活をする期間である。
English: In Buddhism in India where it originated, they used to give the memorial service every seven days for seven weeks, counting the date of death (anniversary of death) as the first day.
Japanese: 発祥地であるインドの仏教においては、臨終の日（命日）を含めて7日ごと、7週に渡り法要を行っていた。
English: According to the philosophy of rinne (a belief in reincarnation), on the forty-ninth day after death, that person should reincarnate into which world of the rokudo(Six Realms of Reincarnation).
Japanese: 輪廻の思想により、人の没後49日目に、次に六道中のどの世界に生まれ変わるかが決まる、と考えられていたからである。
English: As during these forty-nine days, the soul hovers in between the old and the next lives; that state is called 'chuin' or 'chuu.'
Japanese: また、その、元の生と次の生との中間的な存在である、49日間の状態「中陰」、もしくは「中有」と呼んでいた。
English: The idea was imported to Japan and, although there are differences among sects, it is generally believed that a person dies, walks through the path of chuin in order to purge his/her soul, and turns into Buddha, aiming at the other world.
Japanese: それが日本に伝わり、宗旨によって考え方は様々であるが、人は死後、魂を清めて仏になる為に中陰の道を歩き、あの世を目指す。
English: Nanananoka (the 49th day from the date of one's death) (Shijukunichi, Man chuin, Jinshichinichi)---'Dairenki (the 49th day from the date of one's death)' is thought to be the most important memorial service.
Japanese: 七七日（なななのか）（四十九日、満中陰、尽七日）…「大練忌（だいれんき）」、もっとも重要な法要とされる。
English: If it is not convenient to have the service on the date, however, it is generally given earlier.
Japanese: が、日程に都合が付かない場合は、その当日より前に営むのが一般的である。
English: Mitsukigoshi is "a popular custom that Chuin must not exceed three months."
Japanese: 三月越（みつきごし）という”中陰が三ヶ月になるといけない。”という俗習がある。
English: By the forty-ninth day, ihai (Buddhist mortuary tablet) should be replaced from the 'plain wood' one used at the time of the funeral by the real one.
Japanese: 位牌は、四十九日までに葬儀の際の「白木の位牌」から本位牌に作り変える。
English: Kuyo is a translation of the Sanskrit word Puja or Pujana, and refers to making cordial offerings of incense, flowers, tomyo (brightness of a burning lamp), food, and drink.
Japanese: 供養（くよう）とは、サンスクリット語のプージャーまたはプージャナーの訳で、仏、菩薩、天部などに香・花・燈明・飲食などの供物を真心から捧げること。
English: In Japanese folk beliefs, Kuyo typically refers to a memorial service for the deceased or ancestors, and has come to refer to a service for the deceased in a wider sense apart from Buddhism.
Japanese: 日本の民間信仰では死者・祖先に対する追善供養のことを特に供養ということが多く、これから派生して仏教と関係なく死者への対応という意味で広く供養と呼ぶこともある。
English: Other kinds of Kuyo include Kuyo for animals and Kuyo for utensils other than animals, such as Hari Kuyo (a memorial service for dull and broken needles).
Japanese: また動物等に対する供養、さらには針供養のように生き物でない道具等に対する供養もある。
English: Flowers, incense, yoraku (hanging ornament used for Buddhist ceremony), incense powder, zuko, shoko, sogaidoban (canopy and pillar), clothes, gigaku (music played by women), gassho (putting the palms of hands together).
Japanese: 華・香・瓔珞・抹香・塗香・焼香・繒蓋憧幡（そうがいどうばん）・衣服・妓楽・合掌
English: Jodo-e is a hoyo (Buddhist memorial service) celebrating the Jodo (completing the path to becoming a Buddha by attaining enlightenment) of Shakyamuni.
Japanese: 成道会（じょうどうえ）とは、釈迦の成道（悟りを開いた事）を記念して行われる法要（行事）のことである。
English: In Japan, legend has it that Shakyamuni achieved Jodo in rogetsu (another name for December according to the lunar calendar), on December 8
Japanese: 日本では、釈迦は臘月（12月）の12月8日に成道したと伝承されている
English: Therefore, Jodo-e (Celebration of Shakyamuni Buddha's enlightenment) is also called Rohachie, on which occasion a memorial service is held.
Japanese: このため、成道会を臘八会（ろうはちえ）とも称し、この日に法要が行われる。
English: In Nanden bukkyo (Buddhism that spread from India to Sri Lanka and Southeast Asian countries such as Myanmar, Thailand, Laos, and Cambodia), Jodo-e is collectively celebrated as Vesak festival on the full-moon day in May, along with Kanbutsu-e (ceremony held to commemorate Buddha's birthday) and Nehan-e (Memorial service for the anniversary of Buddha's Nirvana).
Japanese: 南伝仏教では、ウェーサク祭として、5月の満月の日に灌仏会、涅槃会と共に行われている。
English: Nehan-e, also referred to as Nehan-ko or Nehan-ki, is a Buddhist memorial service practiced in Japan and China on February 15 in the Chinese lunar calendar, the day when Shakyamuni entered Nirvana (died), to remember the illustrious memory of Shakamuni and repayment of a kindness.
Japanese: 涅槃会（ねはんえ）は、涅槃講や涅槃忌とも称し、陰暦2月15日(旧暦)、釈迦の入滅（にゅうめつ）の日に、日本や中国などで勤修される、釈迦の遺徳追慕と報恩のための法要である。
English: Nehan is a translation of Nirvana, which originally referred to the state of mind free of illusion, but in the context of Nehan-e, it refers to the death of Shakyamuni.
Japanese: 涅槃とは、ニルヴァーナの訳語であり、迷妄のなくなった心の境地を指す言葉であったが、この場合には、釈迦が亡くなったという意味で用いられている。
English: The actual date of Shakyamuni's entering Nirvana is unknown, and Nanden bukkyo (Buddhism that spread from India to Sri Lanka and Southeast Asian countries such as Myanmar, Thailand, Laos, and Cambodia) specifies that it falls on the full-moon day in the month of Visakha (the Buddhist festival of Vesak).
Japanese: 実際には、釈尊が入滅した月日は不明であり、南伝仏教ではヴァイシャーカ月の満月の日（ウェーサーカ祭）と定められている。
English: Because the month of Visakha is the second month according to the Indian calendar, the date was set as February 15 in China.
Japanese: ヴァイシャーカ月が、インドの暦では第2の月であることから、中国で2月15日と定めたものである。