nntsuzu/KFTT huggingface dataset:
English: Makashikan is a commentary on Endonshikan (perfect and sudden cessation and contemplation) among three kinds of contemplation (Endonshikan, Zenjishikan [the method of gradual attainment of the ultimate enlightenment] and Fujoshikan [indeterminate meditation]) and four kinds of samadhi (jogyo zanmai [samadhi through continual walking], joza zanmai [samadhi through constant sitting], hangyo hanza zanmai [half walking, half sitting], and hiko hiza zanmai [samadhi neither through walking nor sitting]), which construct the Tien tai contemplation.
Japanese: 摩訶止観は天台止観を構成する三種止観（円頓止観・漸次止観・不定止観）と四種三昧（常行三昧・常坐三昧・半行半坐三昧・非行非坐三昧）の内の、円頓止観についての解説書。
English: That is to say, it is made up of essential principles (five outlines [五略]), expounding, appearance, method of guidance, partial and perfect (偏円), expedient means, correct practice, good luck, rise to the teaching and shiki (旨帰), but the latter half of them was not expounded because the lecture period was ended.
Japanese: すなわち、大意（五略）・釈名・体相・摂法・偏円・方便・正修・果報・起教・旨帰であるが、このうち、後半部分は講義期間が終了したため、説かれていない。
English: In the history of the Zen sect, among the branch sects of Nanshu-zen (Nanzong-chan) from the sixth leader Eno (Huineng), the sect, founded by Baso Doitsu (Mazu Daoyi) who was a successor of Nangaku Ejo (Nanyue Huanrang), has been called the Koshu sect after the sect's base Jiangxi-sheng.
Japanese: 禅宗史において、六祖慧能の南宗禅の系統の中で、南嶽懐譲の後継である馬祖道一に始まる系譜を、その活動拠点である江西省によって、洪州宗と呼ぶ。
English: The Koshu sect originated from Baso Doitsu, and Hyakujo Ekai (Baizhang Fuanhai) established the disciplines of the Zen temple with 'the Regulations by Baizhang' and formed an original system of the religious community of the Zen sect.
Japanese: その系譜は、馬祖道一に始まり、『百丈清規』によって禅院の規律を制定した百丈懐海によって、禅宗独自の教団制度を確立した。
English: As Izan Reiyu and Obaku Kiun (Huangbo Xiyun) of the Obaku Sect (Huangbo-zong) were students of Hyakujo and Rinzai Gigen was a student of Obaku Kiun, their thoughts were handed down to the Igyo sect and the Rinzai sect.
Japanese: 百丈の下から、潙山霊祐と黄檗希運（黄檗宗）が出て、黄檗希運の門下より臨済義玄が出て、その系統が、潙仰宗と臨済宗に受け継がれることとなる。
English: Seijun (year of birth unknown - May 2, 1566) was a nun of the Rinzaishu sect in the Sengoku Period (Period of Warring States).
Japanese: 清順（せいじゅん、生年不詳-永禄9年4月3日(旧暦)（1566年4月22日））は、戦国時代_(日本)の臨済宗尼。
English: In 1549, Seijun went on a pilgrimage to various districts and successfully solicited funds for rebuilding of Uji-bashi Bridge (Ise City) over the Isuzu-gawa River.
Japanese: 天文_(日本)18年（1549年）に五十鈴川にかかる宇治橋(伊勢市)の架け替えのために諸国行脚をして勧進を行い成功を収める。
English: Having heard the news, Emperor Gonara gave Seijun the title of Shonin (high priest) in particular and conferred the title of 'Keikoin' to her monastery.
Japanese: 後奈良天皇はその報を聞いて、特に清順に上人号贈り、その庵に「慶光院」の号を授けた。
English: Later, Seijun made her pilgrimage to various districts again as a Kanjin bikuni (nun soliciting funds) for the Shikinensengu restoration of the Ise-jingu Shrine, which had been suspended for more than 100 years, and she first realized the transfer of Toyouke Dai-jingu Shrine for rebuilding in 1563.
Japanese: その後、100年以上途絶えいていた伊勢神宮の式年遷宮再興のために再び勧進比丘尼として諸国を行脚、永禄6年（1563年）、まず豊受大神宮の遷宮を実現させた。
English: Later, the simultaneous Jingu Shikinensengu (rebuilding of the inner and outer shrines of the Ise-jingu Shrine) was realized by its disciples in 1585.
Japanese: その後、門人たちによって天正13年（1585年）に内宮外宮同時の神宮式年遷宮が実現することになった。
English: Soshiki-Bukkyo' (literally, 'funeral Buddhism') refers to a way of belief in which people conduct Buddhist funerals and Buddhist memorial services while being rarely involved in Buddhist activities and in Buddhist doctrines in their daily lives.
Japanese: 葬式仏教（そうしきぶっきょう）とは、葬式や法事においては仏教の方式で執り行うが、実生活においては仏教の活動・教義とほとんど関わらない信仰のありかたを指す言葉である。
English: It is the Buddhism which has lost dogma, and it is similar to a primitive religion purely for people to hold funerals.
Japanese: 脱教条化された仏教であり、純粋に死者を弔うことだけを目的とする原始宗教に近い。
English: It has been told that when Buddha's disciples asked how to handle remains, Buddha answered that priests should concentrate intently on finding nirvana without worrying about memorial services after their death as the laity would hold memorial services for them.
Japanese: 釈迦は弟子に死後の遺骸の処置を問われた際に、僧侶は遺骸の供養など考えず涅槃に専念すべきだ、供養は在家の信者がしてくれる、と答えたとされる。
English: This is why even present Buddhist priests are not involved in handling remains nor gravestones.
Japanese: 現在も僧侶が、遺体・遺骨・墓石などにタッチしないのはこのためである。
English: From the Edo period to the Meiji period, the people called Onbo were in charge of such routine tasks.
Japanese: 江戸時代から明治期には、隠亡と呼ばれる人たちがこうした雑務を行っていた。
English: Even today, at the rite placing the ashes of the dead in the grave on the 35th day or 49th day after the death, staff of a funeral hall usually assist the bereaved in opening and closing of the gravestone, handling the urn and other things.
Japanese: 現在も三十五日、四十九日などの納骨が行われるときには、斎場の職員が寺まで出張して、墓石の開閉や、遺族が遺骨を納めるときの介助などをしてくれることが多い。
English: However, in the process that Buddhism spread from India to China and became familiarized to the common people, it had assimilated the Han race's folk religion for memorial services for ancestors which originated from Taoism and Confucianism, and at last Buddhist priests became to manage funeral rites as well.
Japanese: しかし、インドから中国へと伝播し民衆へと教化が行われるうちに、漢民族の道教や儒教に由来する先祖供養の民間信仰と習合し、仏教は葬送儀礼をも司るようになった。
English: For example, it is said that ihai ('lingpai' or 'paiwei' in Chinese, Buddhist memorial tablet) is a modification of shinshu ('shenzhu' or 'shenwei' in Chinese) at a Confucian funeral.
Japanese: 例えば位牌は、儒教の葬礼に用いられる神主（しんしゅ）が変化されたものだと考えられている。
English: In the Heian period, court nobles f'unerals were greatly influenced by Buddhism as they were held at Buddhist temples, priests chanted Buddhist invocations, and stupas were set up at the sides of gravestones.
Japanese: 平安時代の貴族の葬儀は、仏教寺院で行い僧侶が念仏し墓に卒塔婆を立てるなど、大きく仏教的な影響を受けたものになっていた。
English: In the Kamakura period, Buddhism was spread among the common people, and some funerals of the common people were held in Buddhist style.
Japanese: 鎌倉時代には庶民層にも仏教が広まり、庶民のあいだにも仏式の葬儀が行われる例が見られるようになる。
English: The major turning point for Buddhism of Japan to change into Soshiki-Bukkyo was the Danka system established by the bakufu (Japanese feudal government headed by a shogun) in the early Edo period.
Japanese: 日本仏教が葬式仏教へと向かう大きな転機は、江戸時代前期に幕府が定めた檀家制度である。
English: According to the Danka system, all the common people had to belong to bodaiji (family temple) and become the temple's danka (supporter of a Buddhist temple).
Japanese: 檀家制度は、民衆はいずれかの寺院を菩提寺としてその檀家となる事を義務づけるものである。
English: Before the introduction of the Danka system, the funerals of the common people were generally held by each village, however, after the introduction those by Buddhist priests became common.
Japanese: それまでの民衆の葬式は一般に村社会が執り行うものであったが、檀家制度以降、僧侶による葬式が一般化した。
English: In addition, while the Danka system guaranteed temples of a certain amount of believers and income, it forbade the propagation to other sects' believers and the construction of a new temple.
Japanese: また、檀家制度は、寺院に一定の信徒と収入を保証する一方で、他宗派の信徒への布教や新しい寺院の建立を禁止した。
English: As a result, each temple lost the opportunities and necessity of propagation at the same time and gradually became content with the uneventful life just holding funerals and memorial services for the danka and gaining the regular income.
Japanese: このことにより、各寺院は布教の機会と必要を同時に無くし、自らの檀家の葬儀や法事を営み定期的に収入を得るばかりの、変化のない生活に安住するようになっていった。
English: The hereditary system which has been adopted in most temples of Japan is the major factor in causing the generalization of Soshiki-Bukkyo.
Japanese: また、日本の多くの寺院が、事実上世襲となっていることも葬式仏教化へと拍車をかけている。
English: People began to use the term 'Soshiki-Bukkyo' recently for criticizing the situation of Japanese Buddhism which depends on funerals and memorial services.
Japanese: 近年、このような葬儀や法事に依存した日本仏教の状況を批判する意味で、葬式仏教という言葉が使われるようになった。
English: From the inside of Japanese Buddhist circles, priests began various activities to think about their past and change the situation.
Japanese: 仏教界内部からもこの状況を反省し改めるべきだとする活動が様々に行われている。
English: Today the Buddhist circles, which had been keeping a lot of traditions, is trying to assist people in solving problems of minds; for example, some temple of traditional sects are involved in the prevention of school truancy and suicide, and some priests guide people as persons of religion.
Japanese: 伝統的な宗派に属する寺院でも、不登校の問題や自殺防止などに取り組んだり、宗教家の立場で人々の相談に乗ったるする寺院など、人々の心の問題に取り組もうとする動きが伝統的な仏教界にも見られている。
English: Some people, who are not satisfied with the present situation of Soshiki-Bukkyo, began Buddhist activities breaking down the borders between the conventional sects and the traditions, some of them are even attracted to overseas Buddhism including Buddhism of other Asian countries.
Japanese: また、葬式仏教的な現状に飽き足らない人々の中には、既成の宗派の枠やしきたりを超えた活動や、アジア諸国など海外の仏教に目を向ける人々もいる。
English: In addition, recently there are some temples 'cannot keep even Soshiki-Bukkyo' due to various problems; some under-populated areas are not able to hold funerals on their own; on the contrary, some areas suffers from the urbanization; there are also the problems that temples cannot react to the changes of styles of living nor to the diversification of funeral.
Japanese: また、近年では、過疎化などの進展で地域だけで葬儀が遂行できないこと、逆に都市化やライフスタイルの変化、葬儀のあり方の多様化などにより、「葬式仏教すら成り立たない」寺院も存在する。
English: Does a dog have the Buddhist nature?
Japanese: 「狗子に還って仏性有りや無しや」（大意：犬にも仏性があるでしょうか？）
English: In addition, this case continued into the fourth section of Zen 'Gotoegen' which was written during Song Dynasty of China.
Japanese: なお、中国宋(王朝)代の禅書「五燈会元（ごとうえげん）」の第4には、この続きが書かれている。
English: Although it is said that every thing has the Buddha-nature, why does a dog not have it?'
Japanese: 「上は諸仏より下は螻蟻に至るまで皆仏性あり、狗子甚麼として却て無きや」（大意：あらゆるものに仏性はあるとされるのに、なぜ犬にはないのでしょうか？）
English: Because a dog has desires such as want, regret, and hate, a dog does not have the Buddha-nature.'
Japanese: 「尹（かれ）に業識性の在るが為なり」（大意：欲しい、惜しい、憎いなどの煩悩があるからだ。）
English: If a dog has the Buddha-nature, why does a dog have the figure of a beast?'
Japanese: 「既に是れ仏性、什麼としてか這箇の皮袋裏に撞入するや」（大意：仏性があるならなぜ犬は畜生の姿のままなのでしょうか？）
English: Although a dog self and the other know that there is the Buddha-nature, a dog continues to commit bad behaviors, so this is the reason.'
Japanese: 「他の知って故らに犯すが為なり」（大意：自他ともに仏性があることを知りながら、悪行を為すが故である。）
English: However, when Zen experts interpreted this case as a koan, this answer is beyond the simple two directional argumentative theories of 'have' or 'nothing.'
Japanese: しかしこれを公案として観ずると、この答えは「有（ある）」「無（ない）」という単純な二元論を超越した。
English: Because of this, later, various schools of thought considered that a word of 'Nothing' by Jusho represented the appearance of his own Buddhist nature.
Japanese: これによって後の諸家は、趙州の「無」の一言で自身の仏性を露見させ現じた、とする。
English: By this interpretation, koans of Kushibussho became one of the representative oriental thoughts, becoming well known in the world of thought as to the typical zen mondo (Zen riddle).
Japanese: この解釈によって、狗子仏性の公案は東洋思想を代表的するひとつ、また禅問答の典型として、世界の思想界に知られることになった。
English: Sekishu no koe' or sekishuonjo (The sound of the one hand) was one of the representative Koans of Zen, invented by Hakuin.
Japanese: 隻手の声（せきしゅのこえ）、隻手音声（せきしゅおんじょう）は、白隠が創案した禅の代表的な公案のひとつ。
English: "I make a sound when I clap both my hands."
Japanese: 「隻手声あり、その声を聞け」（大意：両手を打ち合わせると音がする。)
English: Honen Shonin Nijugo reijo (25 sacred ground of Honen Shonin) is circuit pilgrimage to 25 temples which are related to Honen Shonin, the founder of the Pure Land sect.
Japanese: 法然上人二十五霊場（ほうねんしょうにんにじゅうごれいじょう）は、浄土宗の開祖である法然上人ゆかりの寺院二十五箇所を巡る霊場巡拝である。
English: It was promoted by a Buddhist monk, Reitaku to mark the 550th anniversary of Shonin's death in 1761, and started by compiling 'Enko Daishi Nijugokasho Annaiki' (the guide to 25 temples related to Enko Daishi).
Japanese: 1761年に僧霊沢が上人550回遠忌を機に発起、選述した「円光大師二十五箇所案内記」を始まりとする。
English: The circuit pilgrimage is made mainly to Buddhist temples of the Pure Land sect, but those of the Shingon sect and the Tendai sect are also included because the pilgrimage is made to sacred grounds related to Honen Shonin.
Japanese: また、当霊場は浄土宗の寺院を中心にした巡拝であるが、法然上人の御霊跡を巡る霊場であるので真言宗や天台宗の寺院も含まれている。
English: In addition, the pilgrimage is made to 25 sacred grounds in connection with the day of 25 when Honen Shonin died.
Japanese: また、二十五箇所の霊場を巡拝するのは、法然上人御入寂の御命日である二十五日にあやかって選定された事による。
English: "Muryoju-kyo Ubataisha Ganshoge" is a commentary on "Muryoju-kyo Bussetu Muryoju-kyo (the Sutra on the Buddha of Immeasurable Life)" compiled by Seshin, which was translated into Chinese by Bodhiruci in the Northern Wei dynasty.
Japanese: 『無量寿経優婆提舎願生偈』（むりょうじゅきょううばだいしゃがんしょうげ）とは、世親により撰述された『無量寿経仏説無量寿経』の注釈書を、北魏菩提流支が漢訳した書。
English: As of 2008, the Sanskrit original is not in existent and only the Bodhiruci version remains in Chinese translations.
Japanese: 2008年現在、サンスクリット語原典は現存せず、漢訳も菩提流支訳のみ現存する。
English: The original title is formally written "無量壽經優婆提舍願生偈" (compiled by Vasubandhu and translated by Bodhiruci in the later Wei dynasty).
Japanese: 正式な原題は、『無量壽經優婆提舍願生偈』（婆藪般豆造後魏菩提留支訳）。
English: It consists of gaathaa (verse) and chogo (prose), and the latter in particular expounds "gonenmon" (Five Practice-Gates of Mindfulness) as a way of Jodo Ojo (Rebirth in the Pure Land).
Japanese: 偈頌（韻文）と、それを解説した長行（じょうごう、散文）の部分からなり、特に後者においては、浄土往生の方法として「五念門」を説いている。
English: The 'gonenmon' refers to 'reihaimon' (the gate of worship), 'santanmon' (the gate of praise), 'saganmon' (the gate of aspiration) 'kanzatsumon' (the gate of contemplation) and 'ekomon' (the gate of directing virtue).
Japanese: 「五念門」とは、「礼拝門」「讃嘆門」「作願門」「観察門」（かんざつもん）「回向門」の5つをさす。
English: In particular, the Muryoju-kyo Ubataisha Ganshoge focuses on the 'kanzatsumon' which is to contemplate the pure land consisting of 17 kinds of kokudo shogon (the adornment of land), eight kinds of hotoke shogon (仏荘厳) (the adornment of the Buddhas) and four kinds of bosatsu shogon (the adornment of Bodhisattvas).
Japanese: なかでも浄土を観想する「観察門」が中心で、17種の国土荘厳・8種の仏荘厳・4種の菩薩荘厳よりなる。
English: Donran who was a friend of Bodhiruci gave a commentary to the "Jodoron" and compiled "Muryoju-kyo Ubadaisha Ganshogechu" which is called "Jodoronchu (the Commentary on Treatise on the Pure Land) or "Ojoronchu (the Commentary on the Treatise on Rebirth in the Pure Land)" for short.
Japanese: 菩提流支と交友のあった曇鸞が、この『浄土論』を再注釈し、『無量寿経優婆提舎願生偈註』（『浄土論註』・『往生論註』と略称）を撰述する。
English: Influenced by the thought, Honen valued it as 'sangyo Ichiron' (the three sutras and one commentary) along with 'Jodo sanbu kyo' (the three Pure Land sutras).
Japanese: 法然が、その思想に影響を受け、「浄土三部経」と並べて「三経一論」と重んじる。
English: Muryoju-kyo Ubadaisha Ganshogechu (the Commentary on Verses on the Aspiration to Be Born in the Pure Land) was compiled by Tanluan, a Buddhist monk in the Northern Wei dynasty (China).
Japanese: 『無量寿経優婆提舎願生偈註（むりょうじゅきょううばだいしゃがんしょうげちゅう）』とは、北魏（中国）の僧曇鸞が撰述した。
English: It was an commentary given to "Muryoju-kyo Ubadaisha Ganshoge (the Verses on the Aspiration to Be Born in the Pure Land)", also known as Jodoron (the Treatise on the Pure Land Sutra), which was compiled by Seshin (Vasubandhu).
Japanese: 『無量寿経優婆提舎願生偈（浄土論）』（世親〈婆藪般豆〉撰述）に註解を加えた書。
English: The "Jodoron" is a commentary on the "Muryoju-kyo Bussetu Muryoju-kyo" (the Sutra on the Buddha of immeasurable life), which means that this book is an additional commentary on it.
Japanese: 『浄土論』は『無量寿経仏説無量寿経』に対する註釈であり、本書は再註釈ということになる。
English: It clarifies that the cause and effect of death of all living things are caused by the Original Vow of Tathagata (Buddha), that is, Other Power, and later formed the basis of the Pure Land sect.
Japanese: 衆生が浄土に往生する因も果も如来の本願、つまり他力によることを明らかにし、のちの浄土教の基礎となった。
English: Honganji Shonin Denne is a Buddhist scroll which illustrates the life of Shinran, the founder of the Jodo Shinshu (the True Pure Land Sect of Buddhism) with narration.
Japanese: 本願寺聖人伝絵（ほんがんじしょうにんでんね）とは、浄土真宗の宗祖親鸞の生涯を絵詞で記した仏教書。
English: In particular, the poetry part is called Godensho and the illustration is called Goeden.
Japanese: 特に詩の部分は御伝鈔（ごでんしょう）、絵を御絵伝（ごえでん）という。
English: The illustration part is called Goeden and was drawn by Hogan JOGA.
Japanese: 絵で表現している部分は御絵伝（ごえでん）とも呼ばれ、浄賀法眼が描いた。
English: The scroll of the second edition was written by Kakunyo in 1343 and the frames were increased by two tiers to fifteen tiers.
Japanese: 次版本は康永2年（1343年）に覚如により書き直され、二段増補して十五段とした。
English: Furthermore, it was separated into the narration and the illustration to form a set of Godensho (vol. 1 with eight paragraphs and vol. 2 with seven paragraphs) and Goeden (a set of four vertical scrolls).
Japanese: また、詞と絵を別仕立てにし、御伝鈔（上巻・八段、下巻・七段）と御絵伝（縦型の四幅の掛軸）の体裁となった。
English: "Kanmuryojukyosho" is a commentary written by Shandao of China.
Japanese: 『観無量寿経疏』（かんむりょうじゅきょうしょ）は、中国の善導が撰述した注釈書。
English: Because it consists of four volumes (shijo), it is also called "Kangyo Shijosho" and abbreviated as "Shijosho."
Japanese: 四帖に分けられている所から『観経四帖疏』（かんぎょうしじょうしょ）とも、略して『四帖疏』とも呼ばれている。
English: However, in Japan, it was highly regarded by Honen, who was the founder of the Jodo (Pure Land) sect, and was supported because 'he relied solely on Shandao.'
Japanese: しかし日本においては、浄土宗の開祖法然は、「偏依善導」（偏に善導に依る）と師事し、この書を重用した。
English: And Shinran, who is believed to be the founder of Jodo Shinshu (the True Pure Land Sect of Buddhism), praised the book by stating that 'Zendodokumyobutsushoi (Shandao was the only one who clarified the message of Buddha)' in "Shoshin Nembutsuge".
Japanese: そして浄土真宗の開祖とされる親鸞は、「善導独明仏正意」（善導、独り仏の正意を明かす）と、『正信念仏偈』の中で讃歎した。
English: Volume 1 describes the significance of Kanmuryo Jukyo, and starts with 'Kisanpoge,' which is the sanskrit gaathaa, followed by the idea of the scripture described in seven different phases.
Japanese: -観無量寿経の意義を述べており、最初に「帰三宝偈」（きさんぽうげ）といわれる偈頌を置き、七門に分けてこの経典に対する見方を示す。
English: - Volume 4 is a commentary on Kubondan, Tokuyakubun, Ruzubun, and Gishabun in Shoshubun, followed by an epilogue.
Japanese: =-正宗分中,九品段・得益分・流通分・耆闍分について注釈し,後跋を付している。
English: "Senchaku hongan nenbutsu shu" is a treatise in two volumes comprising sixteen chapters written by Honen in 1198 on the request from Kanezane KUJO, who was a Kanpaku (chief adviser to the Emperor).
Japanese: 『選択本願念仏集』（せんちゃくほんがんねんぶつしゅう）は、建久9年（1198年）、関白九条兼実の要請によって、法然が撰述した2巻16章の論文。
English: It includes sutras quoted from the Jodo Sanbu-kyo, their explanation by Shandao, and Honen's opinion on them.
Japanese: 浄土三部経の経文を引用し、それに対する善導の解釈を引き、さらに法然自身の考えを述べている。
English: In Jodo Shinshu (the True Pure Land Sect of Buddhism), it is called "Senchakuhongan nenbutsu shu" or "Senchaku-shu."
Japanese: なお、浄土真宗では『選択本願念仏集』（せんじゃくほんがんねんぶつしゅう）、『選択集』（せんじゃくしゅう）と呼称する。
English: The treatise states that, in the Age of the Final Dharma, invocation of the Buddha's name is the sole appropriate instruction, and that people should return to the jodo-mon (Gateway of the Pure Land) from the shodo-mon (Gateway of the Holy Path), throw away zogyo (miscellaneous practices), and devote themselves to shogyo (right practices) of Buddhist invocation.
Japanese: 末法においては称名念仏だけが相応の教えであり、聖道門を捨てて浄土門に帰すべきで、雑行を捨てて念仏の正行（しょうぎょう）に帰入すべきと説いている。
English: OK
Japanese: それまでの観想念仏を排して阿弥陀仏の本願を称名念仏に集約することで、仏教を民衆に開放することとなる。
English: The treatise is on the Rikkyo Kaishu (establishment of a new sect) of the Jodo sect and advocates an exclusive practice of chanting the name of the Buddha based on senchaku hongan (Selection of the Original Vow, the eighteenth vow in the forty-eight vows) and declares the independence of the sect.
Japanese: 選択本願（四十八願第十八願）に立脚して称名一行の専修を主張し、浄土宗の独立を宣言した、浄土宗の立教開宗の書である。
English: This document indicates the doctrine of nenbutsu (Buddhist invocation) ojo (birth in the Pure Land) as 'Namu Amida Butsu (Homage to Amida Buddha), ojo comes only after nenbutsu' at the beginning, and explains that invocation of the Buddha's name is the only practice of senchaku in the following 16 chapters.
Japanese: 冒頭に「南無阿弥陀仏、往生之業、念仏為先（本）」と念仏往生の宗義を標示し、以下十六章に分けて、称名念仏こそが、選択の行業である旨を述べている。
English: The theme deslaration briefly describes each theme, the sources introduce the Buddhist scriptures and interpretations that constitute the basis for each theme, and Honen's opinions state his own comments starting with the phrase 'in my opinion.'
Japanese: 標章の文は主題を簡潔に示し、引文では標章の文を証明する経典や解釈の文を引き、私釈では「わたくしにいはく」として法然自身の解義が明示している。
English: Among others, the first three chapters, Nimonsho (chapter of two gateways), Nigyosho (chapter of two kinds of practices), and Hongansho (chapter of the Original Vow), explain the key doctrines of the treatise.
Japanese: なかでも第一の二門章、第二の二行章、第三の本願章の三章には、本書の要義が説かれる。
English: It abolishes the 'Shodo-mon,' declares the independence of the Jodo Sect, designates three sutras and a thesis ('Jodo Sanbu-kyo' [The Three Pure Land Sutras] and "Muryoju-kyo ubataisha ganshoge") as their basis, and demonstrates that these concepts were instructed generation-to-generation from master to disciple by Donran, Tao-cho, Shandao and other masters.
Japanese: 「聖道門」を廃し、浄土宗の独立を宣言し、そのよりどころを三経一論（「浄土三部経」と『無量寿経優婆提舎願生偈』）と定め、それが、曇鸞・道綽・善導などの師資相承によることを示す。
English: Nigyosho explains that, based on "Kammuryojukyosho" (Jugyo Risshin Jaku) by Shandao, invocation of the Buddha's Name is the very Shojo no go (a Rightly Established Practice) for birth in the Pure Land that meets the way of Buddha among the five shogyo (right practices), and encourages people to do away with zogyo (miscellaneous practices).
Japanese: 二行章では、善導の『観無量寿経疏』（就行立信釈）などをうけて、五正行のなか、称名念仏こそ、仏願にかなった往生の正定業であることを説明し、雑行は捨てるべきであることを示す。
English: Hongansho states that Dharmakara Bodhisattva selected nenbutsu (Buddhist invocation) as the only practice and abandoned the rest in the Eighteenth Original Vow, because invocation of the Buddha's Name is the best, the easiest to achieve, and complete practice.
Japanese: 本願章では、第十八願において、法蔵菩薩は一切の余行を選捨して、念仏一行を選取されたといい、その理由は称名念仏こそが、最も勝れ、また最も修めやすい勝易具足の行法だからであると説いた。
English: These three chapters are summarized as 'Sansen no Mon' (Ketsukan no Mon), which is regarded as the conclusion of the treatise, and it conforms with the title and theme deslaration (Hyoso no Mon).
Japanese: この三章の意をまとめたものが本書の結論ともいうべき「三選の文」（結勧の文）であり、それが初めの題号および標宗の文とも呼応している。
English: The Hyakuman-to Towers were produced in the late Nara period at the wish of Emperor Shotoku.
Japanese: 百万塔（ひゃくまんとう）とは、奈良時代後期に称徳天皇の発願によって製作された。
English: One piece of Hyakuman-to Tower was formed in two parts, a pagoda and a Sorin (metal pinnacle on the top of pagodas), and the inside of the pagoda was structured to store a Darani.
Japanese: 塔身と相輪の2つから構成されており、塔身内部には陀羅尼を納める構造となっている。
English: The standard measurement used for the wooden sections in the Hyakuman-to Tower were, the tower height 21.4cm, the foundation base diameter 10.5cm, Pagoda height 13.4cm.
Japanese: 標準的なものは総高21.4cm、基底部径10.5cm、塔身のみの高さ13.4cmである。
English: The pagoda was carved into a stylobate and three-tiered parts, then the top edge axis part was carved into the shape of a cylinder, then the cylinder had to be hollowed to store a Darani.
Japanese: 塔身は基壇と3層に挽き、軸部上端が筒状に抉られてそこに陀羅尼が納められる。
English: Some of the towers were constructed with production date and the full name of the manufacturer written in Indian ink on the back side of the foundation base, the upper part of the roof part, and the foundation base of Sorin.
Japanese: 基底部の裏面、屋蓋の上部、相輪の基底部に製造年月日や製造者の氏名が墨書されたものがある。
English: In addition, besides the Hyakuman-to towers, there were productions of Nanae no shoto (small tower with seven stories), called 'Ichimansetsu-to Tower,' which contained 10,000 pieces in each constructed set.
Japanese: また、百万塔とは別に1万基ごとに「一万節塔」と呼ばれる七重小塔も作られた。
English: In 764, after the Rebellion of Emi no Oshikatsu, the Emperor Shotoku ordered the production of the Hyakuman-to Towers, as he followed the views of "Muku joko dai darani kyo," specifically from the period of the Jingo Keiun era (767-770).
Japanese: 天平宝字8年（764年）の恵美押勝の乱を受けて、称徳天皇が『無垢浄光大陀羅経』の所説に従って神護景雲年間を中心とした時期に製作された。
English: A passage from 'May, 25, 770' written in the "Shoku Nihongi" (Chronicle of Japan Continued), stated with completion of the Hyakuman-to Tower, several temples would receive the set.
Japanese: 『続日本紀』宝亀元年4月26日(旧暦)（770年5月25日）条に完成した百万塔を諸寺に置いたことが記されている。
English: The ten temples designated to receive the Hyakuman-to Towers set were kanji (state-sponsored temples): Daian-ji Temple, Gango-ji Temple, Kofuku-ji Temple, Yakushi-ji Temple, Todai-ji Temple, Saidai-ji Temple (Nara City), Horyu-ji Temple, Kawahara-dera Temple, Shitenno-ji Temple, and the Sufuku-ji Temple (Otsu City).
Japanese: この諸寺とは、大安寺・元興寺・興福寺・薬師寺・東大寺・西大寺(奈良市)・法隆寺・川原寺・四天王寺・崇福寺(大津市)の10の官寺に置かれた。