nntsuzu/KFTT huggingface dataset:
English: It is said that, after that, he lived on Mt. Koya in seclusion after the autumn, and ate no grain and liked to do zenjo (meditation, and mental concentration) practice every day.
Japanese: その後、秋より高野山に隠棲し、穀物を断ち禅定を好む日々であったと伝えられている。
English: In March of 834, he lectured on the "Hoke-kyo" (the Lotus Sutra) and "Hannyashin-gyo Hiken" at Shingon-in of Todai-ji Temple.
Japanese: 承和(日本)元年（834年）2月、東大寺真言院で『法華経』、『般若心経秘鍵』を講じた。
English: On January 25, 835, he reported to the Emperor his wish of holding Shuho (an esoteric ritual) of the Shingon sect (Goshichinichi no mishiho - seven day New Year ritual) in the Imperial Court every new year.
Japanese: 12月19日、毎年正月宮中において真言の修法（後七日御修法）を行いたい旨を奏上。
English: His wish was accepted with a Daijokanpu issued on February 4, 835, and based upon a Daijokanpu issued on January 30, 835, it was permitted to place Sango (three priests with management roles) at To-ji Temple.
Japanese: 同29日に太政官符で許可され、同24日の太政官符では東寺に三綱を置くことが許されている。
English: The esoteric ritual held in the Imperial Court in every year until the Meiji Restoration, and in the Meiji period and later, has been held at To-ji Temple.
Japanese: 宮中での御修法はこれより明治になるまで続き、明治以後は東寺に場所を移して今も行われている。
English: According to "Kukai-sozu-den" (a biography of Kukai) written by Shinzei, he died of a disease, and it is likely that his body was cremated, according to "Shoku Nihon Koki" (Later Chronicle of Japan Continued).
Japanese: 真済による『空海僧都伝』によると死因は病死で、『続日本後紀』によると遺体は荼毘に付された（火葬された）ようである。
English: However, a document describing that he died through the practice of Nyujo (Sokushinbutsu - Buddhist monks or priests who allegedly caused their own deaths in a way that resulted in their being mummified) appeared later (described later in details).
Japanese: しかし後代には、入定した（即身仏となった）とする文献が現れる（詳しくは後述）。
English: After he suffered form a disease in 831, Kukai made every effort, even risking his life, to make the foundation of Shingon Esoteric Buddhism solid enough and to enable the religion to exist forever.
Japanese: 天長8年（831年）に病を得た以降の空海は、文字通りみずからの命をかけて真言密教の基盤を磐石化するとともに、その存続のために尽力した。
English: In particular, in the three months between January of 835 until his death, his activities were very aggressive as in the following: Practicing the Goshichinichi-mishiho was permitted only 10 days after the application, in 10 day after it, Shuho was actually practiced, acquired nenbundo-sha, and obtained the status of a Jogaku-ji temple for Kongobu-ji Temple.
Japanese: とくに承和元年（834年）12月から入滅までの3ヶ月間は、後七日御修法が申請から10日間で許可されその10日後には修法、また年分度者を獲得し金剛峯寺を定額寺とするなど、密度の濃い活動を行った。
English: On December 4, 921, shigo (posthumous name) of Kobo Daishi was granted by Emperor Daigo, corresponding to a report to the emperor from Kangen, To-ji choja (the chief abbot of To-ji Temple).
Japanese: 延喜21年（921年）10月27日、東寺長者観賢の奏上により、醍醐天皇から「弘法大師」の諡号が贈られた。
English: However, the shigo of Kobo Daishi was granted actually due to his accomplishments concerning 'Kobo-risho' (meaning "making the religion known widely and benefiting living things").
Japanese: しかしながら、「弘法利生（こうぼうりしょう）」の業績から、「弘法大師」の諡号が贈られることになった。
English: Transcending 'Kukai' and in more than thousand years, Kobo Daishi is a popularized image as well.
Japanese: 弘法大師は「空海」を越え、千年の時を越え、普遍化したイメージでもある。
English: In history, a Daishi-go title was granted by emperors up to 27 persons, but it almost always indicates Kobo Daishi when the term of Daishi is used generally.
Japanese: 歴史上、天皇から下賜された大師号は全27名におよぶが、一般的に大師(僧)と言えばほとんどの場合弘法大師を指す。
English: It can be said that even many of those who do not know Kukai would know 'Kobo-san' (Mr. Kobo) or 'o-Daishi-san' (Mr. Daishi).
Japanese: 空海を知らなくても「弘法さん」「お大師さん」を知る人は多いと言えるだろう。
English: In the Shingon sect, Kukai, its founder, was worshiped as 'Daishi,' and his Nyujo was not death but he still continues his Zenjo practice.
Japanese: 真言宗では、宗祖空海を「大師」と崇敬し、その入定を死ではなく禅定に入っているものとする。
English: It is believed that Kukai is still alive in the mausoleum of Oku-no-in (inner sanctuary) on Mt. Koya, and worship to the founder of the sect was confirmed by chanting the phrase of 'Namu Daishi Henjo Kongo.'
Japanese: 高野山奥の院御廟で空海は今も生き続けていると信じ、「南無大師遍照金剛」の称呼によって宗祖への崇敬を確認するのである。
English: The sites in Shikoku, his birth place, where he wandered while doing ascetic practices in the mountains came to be called sacred sites, and a number (called fuda number) was given to each of them by Shinen who lived in the early Edo period.
Japanese: 故郷である四国において彼が山岳修行時代に遍歴した霊跡は、江戸初期の真念によって札番号を付けてまとめられた。
English: With many sacred sites remaining in addition to so-called 88 Shikoku temples, these sacred sites have thereafter been visited and worshipped by the general public
Japanese: これらは、俗に言う四国八十八箇所の寺々他多くの霊跡として残り、それ以降霊場巡りは幅広く大衆の信仰を集めている。
English: A shiji-so (attendant priest) called Yuina at the Oku-no-in changes his clothes and serves meals two times a day.
Japanese: 奥の院の維那（ゆいな）と呼ばれる仕侍僧が衣服と二時の食事を給仕している。
English: Nobody other than Yuina can look the inside of the mausoleum, and Yuina does not say anything about what he saw there.
Japanese: 霊廟内の模様は維那以外が窺う事はできず、維那を務めた者も他言しない。
English: The first existing document about his Nyujo was "Kongobuji Konryu Shugyo Engi" written by Ningai in 968, in more than 100 years after his death, in which he described that, even 49 days after his Nyujo, his body color remained unchanged and his hair and beard continued growing.
Japanese: 現存する資料で空海の入定に関する初出のものは、入寂後100年以上を経た康保5年（968年）に仁海が著した『金剛峰寺建立修行縁起』で、入定した空海は四十九日を過ぎても容色に変化がなく髪や髭が伸び続けていたとされる。
English: In "Konjaku Monogatari" (The Tale of Times Now Past), it is described that, in the period when the religious site in Mt. Koya was dilapidated due to a dispute with the To-ji Temple side, Kangen, the To-ji choja at that time, opened the mausoleum.
Japanese: また、『今昔物語』には高野山が東寺との争いで一時荒廃していた時期、東寺長者であった観賢が霊廟を開いたという記述がある。
English: Kangen shaved approx. 30-cm long disheveled hair, repaired his clothes and juzu (beadroll), and then sealed the place again.
Japanese: 観賢は、一尺あまり伸びていた空海の蓬髪を剃り衣服や数珠の綻びを繕い整えた後、再び封印した。
English: However, there is a view of considering that his body was cremated, based on the following descriptions: "Shoku Nihon Koki" describes that an Inzen (a decree from the retired Emperor) that Emperor Junna sent to the Mt. Koya included an item related the cremation of Kukai's body, and a letter Jichie, To-ji choja at that time, sent to Qinglong Temple included a description that could be considered that Kukai's body had been cremated.
Japanese: しかしながら、『続日本後紀』に記された淳和天皇が高野山に下した院宣に空海の荼毘に関する件が見えること、空海入定直後に東寺長者の実慧が青竜寺へ送った手紙の中に空海を荼毘に付したと取れる記述があることなど、いくつかの根拠を示して火葬されたとする説もある。
English: In this way, oral traditions more so than historical facts exist concerning Kukai, and further research remains to be conduced in this sphere.
Japanese: このように空海に関しては、史実よりも伝承のほうが多く、この方面での研究が待たれている。
English: However, he was criticized by Norinaga MOTOORI and others saying that Kukai brought to pure Japan a foreign impure philosophy called Buddhism.
Japanese: しかし、純正の日本に仏教という外来の不純な思想を持ち込んだとして、本居宣長などによって批判された。
English: Entering the Meiji period, he became lowly evaluated due to Haibutsu-kishaku undo (anti-Buddhism movement).
Japanese: 明治時代に入ると廃仏毀釈運動によって一時的にその評価が落ちることになった。
English: Because it is said that Kukai still hides on Koya-san Mountain, a goenki memorial service has been held every 50 years after he hid on the mountain.
Japanese: 空海は、今もなお高野山に隠れているということから、空海が高野山に隠れてから50年ごとに「御遠忌」法要が営まれる。
English: However, it is said that the one in 1884 was dull because the timing was during the early Meiji period.
Japanese: しかしながら、1884年のそれは明治時代初頭であったため、上の理由から低調だったという。
English: It may have been for this reason that the goenki held in 1934 became rather like a big campaign than a mere religious event, with The Asahi Shinbun in Osaka and Tokyo Nichinichi Newspaper involved as well.
Japanese: そのためか、1934年の御遠忌は単なる宗教行事にとどまらず、大阪朝日新聞や東京日日新聞などの新聞社を巻き込んだ一大キャンペーンとなった。
English: In this campaign, Kukai, who was once criticized for bringing an impure philosophy to Japan, came to be evaluated as a person who introduced foreign philosophy after totally altering the contents to conform to Japanese ways and contributed to the formation of Japanese culture.
Japanese: このキャンペーンのなかで、かつて不純な思想を持ち込んだと批判された空海は、外来の思想を日本流に換骨奪胎して紹介し、日本文化の形成に一役買った人物として評価されるようになった。
English: War between Japan and China, or Nikkajihen, had already broken out, and it was necessary for the nation to be united for the war.
Japanese: 日本と中国の戦争すなわち日華事変がすでにこのとき開始しており、国民が団結して戦争に臨む必要があった。
English: He was known as a calligrapher already in Tang, and was affected, in particular, by the Tang style of Wang Xizhi and Gan Shinkei, and was good at all of tensho-tai (seal-engraving style of writing Chinese characters), reisho-tai (clerical script), kaisho-tai (square block style of writing), gyosho-tai (semi-cursive style of writing), sosho-tai (cursive style writing), and hihaku-tai (splash pattern of writing) characters.
Japanese: 唐の地ですでに書家として知られ、殊に王羲之や顔真卿の書風の影響を受け、また篆書体、隷書体、楷書体、行書体、草書体、飛白体文字すべてよくした。
English: This is a private note in which he wrote the names of the persons for whom he held a kanjo ceremony in Vajradhatu or Taizokai during the period from 812 to 813.
Japanese: 弘仁3年（812年）から弘仁4年（813年）にかけて、空海が高雄山寺で金剛・胎蔵両界の灌頂を授けた時の人名を記録した手記である。
English: This is a volume of the three letters sent to Saicho, and is called after the initial phrase on the first letter.
Japanese: 空海が最澄に送った書状3通を1巻にまとめたもので、1通目の書き出しの句に因んで風信帖と呼ばれる。
English: The following is written on the okuzuke (ordinarily the last page of a book where the author name, publisher's name, etc. are written): Originally, there were five letters, but one of them was stolen and another one was requested by Hidetsugu TOYOTOMI and was presented to him in 1592.
Japanese: もとは5通あったが、1通は盗まれ、1通は豊臣秀次の所望により、天正20年（1592年）献上したことが巻末の奥付に記されている。
English: All of the three remaining letters were written freely in the gyosho-tai style and are said to be superb as Kukai's calligraphy, together with the Kanjo rekimei.
Japanese: 現存の3通は、いずれも行草体の率意の書で、空海の書として灌頂歴名とともに絶品とされる。
English: In this, the 100 characters (five characters/phrase x 20 phrases) of "Zayumei" in the calligrapher list in the Later Han Dynasty in China were written in the sosho-tai style, with two ro three characters on each line of several tens of lines in total.
Japanese: 後漢の中国の書家一覧崔瑗の『座右銘』100字（五言二十句）を草書で2、3字ずつ、数十行に書かれたものである。
English: However, now, the calligraphy of only initial ten characters remain in the temple, and the others are owned by various families separately, with those of 42 characters of the 100 characters still remaining.
Japanese: しかしながら、今は同院に冒頭10字が残るだけで、他は諸家に分蔵され、100字中42字が現存する。
English: Because the character sizes are as large as 12 cm to 16 cm, this ancient calligraphic product is called "Daiji (big character)-gire."
Japanese: 字径が12cm〜16cmもあるので古筆は『大字切』（だいじぎれ）と称している。
English: It is said that Jichie, who was a follower of Kukai and came from the same Saeki clan as that of Kukai, learnt Confucianism from SAEKI no Sakemaro, who came from Tado no Gori, Sanuki Province and is considered also to come from the same clan (according to "Disciplines of Kobo Daishi.")
Japanese: なお、空海の門人で同じ佐伯氏の出身である実慧は若い頃に同じ一族と思われる讃岐国多度郡出身の佐伯酒麻呂らに儒学を学んだとされている（『弘法大師弟子伝』）。
English: However, it is described in the "Nihon Sandai Jitsuroku" (sixth of the six classical Japanese history texts) that Sakemaro and his clan occupied the post of Sho hakase (professor of calligraphy) for a long period of time in the first half of the Heian period.
Japanese: しかしながら、酒麻呂とその一族が平安時代前期において、長期に渡って書博士の地位を占めていた事が『日本三代実録』に記されている。
English: It is considered that the Saeki clan in Sanuki, including Kukai, was deeply related to calligraphy.
Japanese: 空海を含む讃岐の佐伯氏は、書と深く関わりを持っていた一族であったと考えられている。
English: Although 'Kobo Daishi' is the posthumous name of Kukai, 'Kobo Daishi' and 'Kukai' are not always the same.
Japanese: 「弘法大師」は空海の諡号であるが、「弘法大師」と「空海」とは必ずしも同じではない。
English: It is said that more than 5,000 legends about Kobo Daishi exist throughout Japan, by far exceeding the number of sites where Kukai actually visited.
Japanese: 弘法大師に関する伝説は、北海道を除く日本各地に5,000以上あるといわれ、歴史上の空海の足跡をはるかに越えている。
English: Kunio YANAGITA presented the theory that legends about Ogo (meaning the oldest son of god) were transformed into those about Daishi.
Japanese: 柳田国男は大子（オオゴ、神の長男を意味）伝説が大師伝説に転化したという説を提出している。
English: However, in the medieval period, Koya-hijiri, who were Yugyo-so (traveling monks) starting from Koya-Mountain, traveled while requesting donations around Japan, and therefore, the existence of such monks should also be taken into account.
Japanese: しかしながら、他に中世、日本全国を勧進して廻った遊行僧である高野聖の存在もある。
English: It should be considered that worshipers of Kukai as well as the fact that Kukai actually played important roles in various fields constitute a basis for forming such legends.
Japanese: やはり空海の幅広い分野での活躍、そして空海への尊崇がその伝説形成の底辺にあると考えられる。
English: Legends related to Kobo Daishi cover a variety of areas, including the building of temples, Buddhist sculptures, sacred water, rocks, plants, and animals.
Japanese: 弘法大師にまつわる伝説は寺院の建立や仏像などの彫刻、あるいは聖水、岩石、動植物等々多岐にわたる。
English: It is said that the number of sites provided with a legend of Kobo-water, for example, "when Kobo Daishi hit the ground with his stick, a spring appeared, forming a well or pond," reaches a thousand and several hundreds.
Japanese: 弘法大師が杖をつくと泉が湧き井戸や池となった、といった弘法水の伝承をもつ場所は日本全国で千数百件にのぼるといわれている。
English: Kukai was sometimes said to be the originator of gays in Japan by scholars and others in the Kamakura to Edo periods.
Japanese: 鎌倉～江戸時代の学者等により、空海は本朝における男色の開祖とされることもある
English: In senryu (satiric haiku) or comical stories in the Tokugawa period, Kukai often appears as a person who introduced homosexuality from China.
Japanese: 徳川時代の川柳や笑話などにも、しばしば衆道を唐土から導入した人物として登場する。
English: However, in some of them, the name of Kobo Daishi was simply used when legends about their origins became necessary later.
Japanese: ただし、これらのなかには、後年、開湯伝説を作った際に名前が使われただけの場合もある。
English: Some of the Koya-hijiri, being not farmer-like originality, were provided with a yamashi (person engaged in work in mountains, such as woodcutters, etc.)-like character, and it is also said that, when finding a hot spring, they borrowed the name of Kukai, the founder of their sect.
Japanese: 高野聖のうちには、その離農的な性格から、いわゆる山師的なものもおり、それらが温泉を探り当てた際に宗祖たる空海の名を借用したともいわれる。
English: Ordered by the emperor, Kukai wrote the characters of 応天門 (Oten-mon Gate) on a board to be hung on the Oten-mon Gate of Dai-dairi (place of the Imperial Palace and government offices), but forgot to write the dot at the top of the character 応.
Japanese: -空海は天皇からの勅命を得,大内裏応天門の額を書くことになったが,「応」の一番上の点を書き忘れてしまった。
English: It is said that Kukai did not bring down the board to correct the writing, but instead, threw a brush for calligraphy, successfully adding the dot.
Japanese: 空海は掲げられた額を降ろさずに筆を投げつけて書き直したといわれている。
English: Today, this proverb is understood only meaning that anyone, even a great man, could make a mistake.
Japanese: 現在残っているこのことわざの意味は「たとえ大人物であっても、誰にでも間違いはあるもの」ということだけである。
English: However, originally, this proverb also included the meaning of praising him, or that 'Expectedly, Daishi made even such correction in ways unexpected by ordinary men.'
Japanese: しかしながら、本来は「さすが大師、書き直し方さえも常人とは違う」というほめ言葉の意味も含まれている。
English: However, Shoryoshu (collected works of prose and poetry of Kukai) includes a description of meaning that he could not write characters in good shapes because the brush used was not good.
Japanese: ただし、性霊集には、よい筆を使うことができなかったので、うまく書けなかった、という、全く逆の意味の言及がある。
English: The phrase of 'Kobo fude wo erabu' (literally, Kobo selects a brush for writing) is also sometimes used as a proverb for the totally opposite meaning.
Japanese: 「弘法筆を選ぶ」として、逆の意味のことわざとして用いられることもある。
English: This phrase means a wandering swindler who sells ash called "goma no hai," said to have been generated from Kobo Daishi's goma practice, as being beneficial.
Japanese: -弘法大師が焚いた護摩の灰と称する灰を,ご利益があるといって売りつける,旅の詐欺師をいう。
English: These are magic words handed down for generations among people, and it is said that when chanting these words, you can avoid difficult things.
Japanese: -民間に伝わる呪文で,これを唱えれば難事を避けることができると言う。
English: This phrase is a transformed version of 'Namu Daishi henjo kongo,' a gohogo for Kukai (a phrase praising Kukai), although the content of the phrase has become different from what was meant by the original one.
Japanese: 本来の字義からは離れてしまっているが、空海の御宝号「南無大師遍照金剛（なむだいしへんじょうこんごう）」が転訛したもの。
English: Sotoba is the Japanese transliteration of the Sanskrit word "stupa."
Japanese: 卒塔婆（そとば）とは、サンスクリット語の「ストゥーパ（stûpa）」からの音写である。
English: It diffused to Southeast Asian nations was well as to South Asian nations such as India, Pakistan and Nepal.
Japanese: インド、パキスタン、ネパールなどの南アジア、東南アジアで普及している。
English: The stupa that still exists in today's India is the well-known Sanchi Stupa, which was built in the third century by King Ashoka.
Japanese: インドに現存する卒塔婆としては、3世紀にアショーカ王によって建立されたサンチの塔が有名である。
English: Originally, a stupa in India meant the mound where Busshari (the ashes of Shakyamuni (the founder of Buddhism)) were buried after his remains were cremated.
Japanese: インドの卒塔婆は、もともと仏教の開祖である釈迦が荼毘に付された際、残った仏舎利の塚のことをいったもの。
English: Subsequently, Buddhism diffused to other countries, and in the areas of fervent belief stupas were built to honor the Busshari.
Japanese: その後、仏教が各地へ広まると、仏教の盛んな地域にも卒塔婆が建てられ仏舎利を祀るようになった。
English: When the stupa diffused to China under the Han Dynasty, it was combined with the local architectural style and became the Chinese pagoda.
Japanese: 漢の時代に中国へ伝わったとき、中国本土の建築様式と結合し中国の仏塔となった。
English: In Japan, sotoba is abbreviated as 'toba' and has the meaning of pagoda.
Japanese: 卒塔婆は略して「塔婆（とうば）」ともいい、日本では仏塔のことをいう。
English: However, it generally means a pagoda-shaped wooden tablet set up by the tomb, on which phrases from a sutra or the like are written for the repose of the soul of the deceased.
Japanese: 現在では、追善供養のために経典などを書き、墓の脇に立てる塔の形をした木片のことを指すことが多い。
English: Sotoba, as derived from this tablet, occasionally refers to any of the traffic signs or the direction signs set up on roads in Japan, showing the road number or its common name.
Japanese: 転じて、路線番号や道路の通称名を表す道路標識案内標識のことを指すこともある。
English: Nenbutsu-ko means kochu, which is the gathering for nenbutsu chanting by lay believers of Japanese Buddhism.
Japanese: 念仏講（ねんぶつこう）とは、日本の仏教において、在家信者が念仏を唱える講中を指す言葉である。
English: The nenbutsu-ko, held mostly in temples of the Jodo (Pure Land) sect and its derivative, is closely related to many local events (funerals and other village events).
Japanese: 多く、浄土教系寺院において行われるが、葬儀の際や村の行事など、多くの民俗行事と密接に関係している。
English: At a funeral, the nenbutsu-ko is sometimes held at a Buddhist memorial service called the makura-kyo (the service that chants a sutra near the pillow of the deceased during tsuya (the wake)).
Japanese: 葬儀の時の念仏講は、枕経（まくらきょう）と呼ばれる通夜に執り行われる法要で行われる場合がある。
English: It is held on taiya (the evening before a Buddhist funeral or memorial service) and on kinichi (the monthly return of the death day), both from the sixth day to the 49th day after the death, and it is also held on the event date, such as urabon (Buddhist All Soul's Day, around the 15th of July or August, depending on the local custom) and higan (two periods of seven days with the middle day falling on the spring or autumn equinox).
Japanese: また初七日より四十九日に至る逮夜や忌日、盂蘭盆や春秋の彼岸などの行事の日にも執り行われる。
English: The nenbutsu-ko held on a monthly fixed day is called tsukinami, and is generally held on the day of the festival dedicated to Jizo Bosatsu (Ksitigarbha Bodhisattva), Kannon Bosatsu (Guan Yin Bodhisattva), Fudo Myoo (Acala, one of the Five Wisdom Kings) and so on.
Japanese: 毎月の定められた日に行われる念仏は月並みと呼ばれ、多く、地蔵菩薩・観音菩薩・不動明王などを祀る縁日に行われる。
English: Thus, nenbutsu-ko today functions as a village meeting of the aged, so it serves not only a religious role but also as an occasion for the entertainment of the aged.
Japanese: 今日では、以上のような念仏講は、村落内の老人たちによる寄り合いとしての役割を果たしており、その宗教的役割のほか、老人の娯楽の場ともなっている。
English: In the early Edo period of the Tosa domain (the present-day Kochi Prefecture), nenbutsu-ko functioned under the chief retainer Kenzan NONAKA as an organization to collect reserve funds for funerals.
Japanese: 土佐藩（現、高知県）では江戸初期に家老の野中兼山によって葬儀のための積立金を集約する組織として機能した。
English: "Shunshoku umegoyomi" (Spring-Color Plum Calendar), a novel written in 1832 by Shunsui TAMENAGA, has a sentence that says, 'They surround a girl at the top of the room, and are about to begin 'nenbutsu-ko' (gang rape).'
Japanese: 江戸時代天保3年（1832年）に為永春水が著した人情本『春色梅児誉美』に「お娘を正座に取り巻いて念仏講をはじめるつもり」とみえる。
English: Since ancient times, various customs and cultures concerning the acceptance and saying goodbye at one's death have been created for this critical time.
Japanese: 古来より、この危機的な時期を巡って、死の受入れと死の看取りに関する様々な慣習と文化が生み出されてきた。
English: Although the books titled "Book of the Dead" that were written in Egypt and Tibet are known as the old literature that explains the meaning of dying, they do not necessarily focus on issues at the time of one's death.
Japanese: 死を迎えることの意味を説いた古い文献としては、エジプトやチベットで作られた『死者の書』が知られているが、それは必ずしも臨終時の問題に焦点を合わせたものではない。
English: On the other hand, in Western Europe, the book known as "Ars moriendi," written in the late medieval period, explains what a person who is going to go through rinju needs to know.
Japanese: これに対して西ヨーロッパでは、中世末期に『往生術』として知られる文献が書かれ、臨終を迎える者のための心得が説かれた。
English: According to this book, the Devil intrudes on every deathbed, causing confusion of conscience and various afflictions.
Japanese: この文献によると、死の床には必ず悪魔が介入し、良心の錯乱と種々の苦しみを引き起こす。
English: However, to fight such temptation, the God lets dying persons experience Heaven in advance and promises to atone for their sins.
Japanese: しかしこのような誘惑に対抗するため、神は死にゆく者のためにあらかじめ天国を経験させ、罪の償いを約束するものとした。
English: Many guidebooks on the art of dying argue that the person who attends someone's death should not give the dying person the illusion that recovery may be possible, but should try his or her best to help the dying person to accept the death naturally.
Japanese: また往生術に関する多くの手引書では、死の看取り手は臨終者に対して、回復するかも知れないという幻想を与えるべきではないとし、臨終者が死を自然に受け入れることができるよう、できるだけの手助けをすべきであると説いている。
English: In ancient Indian Buddhism, Mujoin (monastery for rest of sick persons in Jetavana Vihara) was constructed at the northwest corner of Jetavana Vihara to accept the sick and dying persons.
Japanese: インドの仏教では、古く祇園精舎で北西の一角に無常院を作って病者や死を迎える者を入れたという。
English: Daoxuan, who later played an active role in the period of the Tang Dynasty of China, wrote "Shibunritsu Gyojisho" (the "Ceremonies" Section of the Four-fold Vinaya) based on tradition handed down from India and therein discussed nursing the sick and seeing him or her through to the end.
Japanese: 後に中国の唐代に活躍した道宣は、インド以来の伝承に基づいて『四分律行事鈔』を選述し、その中で胆病送終（病人を看病し、その最期を見届けること）について論じた。
English: On the hand of the statue, a five-color cloth is draped to the back, with the end of the cloth held by the lying sick person for him or her to pray for birth in the Pure Land.
Japanese: その像手に五色の布をかけて後ろに垂らしたのを、背後に横臥した病者に持たせて往生を願わせる、というものであった。
English: "Kannen-bomon" (the Method of Contemplation on Amida) written by Shandao in the same period of the Tang Dynasty discusses the relationship between the sick and persons who attend the sick.
Japanese: また同じ唐代に出た善導の『観念法門』には、病人と看病人の関係が説かれている。
English: More specifically, the book argues that, although Zaiso (the state of agony) and Zenkyo (the state of religious exultation) appear in the sick person in turn in the stage of rinju, the person who attends the sick person must inquire about the states to him or her to record the answers and must chant nenbutsu (Buddhist invocation) together to help him or her to be able to die in the state of Zenkyo.
Japanese: すなわち臨終の場面では、病人に罪相（苦しみの相）と前境（法悦の相）が交替して現われるが、看病人はそれを病人に問いただして記録し、病人が前境の状態のまま死を迎えることができるよう、ともに念仏を唱えて助けなければならないと論じている。
English: In Japan, Genshin (monk), who appeared during the mid-Heian period, took on the rinju theories proposed by Daoxuan and Shandaon squarely to use them as guides for attaining Jodo Ojo (Rebirth in the Pure Land).
Japanese: 日本では、この道宣と善導の臨終論を正面から受け止めて、浄土往生のための手引きにしようとしたのが、平安時代中期に登場した源信_(僧侶)であった。
English: Quoting their theories in 'Manners at one's end' at the end of his book "Ojoyoshu" (The Essentials of Salvation), Genshin preached the manners of a life devoted to a Buddhist invocation that should be followed at the time of rinju, and as a result made a tremendous impact on later generations.
Japanese: 彼はその著書『往生要集』末尾の「臨終の行儀」において上の両者の説を引用しつつ、臨終時における念仏生活の心得を説いて後世に大きな影響を与えた。