nntsuzu/KFTT huggingface dataset:
English: In 1685, by permitted Kokei Shonin (1648 - 1705) from the bakufu (Japanese feudal government headed by a shogun) to collect fund for the revival of the Great Buddha, the reconstruction started at last.
Japanese: 貞享元年（1685年）、公慶上人（1648年-1705年）は、幕府から大仏再興のための勧進（資金集め）の許可を得、ようやく再興が始まった。
English: The Great Buddha which blessed in a consecration ceremony in the following year and the Daibutsu-den completed in 1709 are exited today.
Japanese: 翌年開眼供養された大仏と、宝永6年（1709年）に落慶した大仏殿が現存のものである。
English: The height of the present Great Buddha statue is approximately 14.7 meters and the perimeter of the stylobate is 70 meter.
Japanese: 現存の大仏は像の高さ約14.7メートル、基壇の周囲70メートルである
English: Although the head part was repaired in the Edo period and the body part from Kamakura to Muromachi periods, some parts of the statue, such as the pedestal, the right side, the sleeves from both arms, the thigh, and so on, remain their original part in the Tenpyo period.
Japanese: 頭部は江戸時代、体部は大部分が鎌倉時代から室町時代の補修であるが、台座、右の脇腹、両腕から垂れ下がる袖、大腿部などに一部天平時代の部分も残っている。
English: A graphic representing the world view of the Kegon-kyo (Avatamsaka Sutra) engraved on the renben (lotus petal) of the pedestal is valuable as an artifact in Tenpyo period.
Japanese: 台座の蓮弁（蓮の花弁）に線刻された、華厳経の世界観を表わす画像も、天平時代の造形遺品として貴重である。
English: The present Daibutsu-den is 57.5 meters wide in front (from east to west), 50.5 meters depth, and 49.1 meters height from the base to the ridgepoles.
Japanese: 現存の大仏殿は正面の幅（東西）57.5メートル、奥行50.5メートル、棟までの高さ49.1メートルである。
English: Although the height and the depth of the present building are almost the same as those of the original, the width is about two thirds of it (the original width was about 86 meters).
Japanese: 高さと奥行は創建当時とほぼ同じだが、幅は創建当時（約86メートル）の約3分の2になっている。
English: Together with the Goei-do Hall (hall dedicated to the sect's founder) of Shinshu-honbyo Mausoleum, the Daibutsu-den is generally introduced as 'one of the largest architectural wooden structures in the world.'
Japanese: 明治時代に建てられた真宗本廟御影堂とともに｢世界最大の木造建築｣としてしばしば紹介される。
English: (Incidentally, as modern constructions in and after 20th century, the hangars [aviation term] of airships which U.S. Navy built across the United States from 1942 to 1943 [nine of them exist today], the Odate Jukai Dome in the Akita Prefecture, and so on, are larger scale than the Daibutsu-den.)
Japanese: （なお、20世紀以降の近代建築物の中には、アメリカ海軍が1942年から1943年にかけて全米各地に建造した飛行船のハンガー(航空)（うち9棟が現存）や秋田県に所在する大館樹海ドームなど、大仏殿を上回る規模のものが存在する。）
English: Kaido (1751 to 1810) was a gakuso (scholar monk) of the Shingon sect Buzan school of the Shingi Shingon sect, who made a great contribution to bibliography.
Japanese: 快道（かいどう、宝暦元年（1751年）-文化(元号)7年（1810年））は、新義真言宗真言宗豊山派の学僧であり、書誌学的に大きな貢献をした。
English: He was born in Oaza zen, Kasukawa village, Seta district, Kozuke Province (present-day Kasukawa-cho, Maebashi City, Gunma Prefecture), and his secular surname was Sudo.
Japanese: 上野国勢多郡粕川村大字膳（現・群馬県前橋市粕川町）に誕生、俗姓は須藤。
English: He studied volume 4 of "Shakumakaenron" at the age of 17, "Kusharon" (sutra of the Kusha sect) at the age of 19, and "Daijokishinron" (the Awakening of Faith in Mahayana) at the age of 20.
Japanese: 17歳で『釈摩訶衍論』第4、19歳で『倶舎論』、20歳で『大乗起信論』を学ぶ。
English: In 1772, he entered Buzan Hase-dera Temple, and studied "Shakumakaenron" under Yukyo at the age of 22.
Japanese: 安永元年（1772年）、豊山長谷寺にのぼり、22歳で『釋摩訶衍論』を有慶から学ぶ。
English: In 1791, he entered Mt. Koya and gave lectures on "Joyuishikironjutsuki" at Konsho-in Temple.
Japanese: 寛政3年（1791年）、高野山に上り、根性院において『成唯識論述記』を講義する。
English: From 1793 to 1798, he delivered lectures on Kusha, Yuishiki (consciousness-only, the basic doctrine of the Japanese Hosso school), and Inmyo (Buddhist logic) in Kyoto.
Japanese: 寛政5年（1793年）から寛政10年（1798年）にかけて、京都で倶舎・唯識・因明を講じている。
English: In 1802, he lived in Gyokuzo-in Temple in Urawa ward and often lectured in Edo.
Japanese: 享和2年（1802年）、浦和区の玉蔵院に住んで、その間、しばしば江戸で開講している。
English: After he moved to Konsho-in Temple in Yushima in 1809 and delivered lectures there, he died the next year, and was buried in Kanzo-in Temple in Asakusa.
Japanese: 文化6年（1809年）、湯島の根性院に移り講義を行うが、翌年没し、浅草の観蔵院に葬られた。
English: In addition to delivering many lectures and propagating many works, Kaido also collated many Buddhist scriptures and treatises.
Japanese: 快道は、単に多くの講義および著述を広めただけでなく、多くの経典・論書を校合している。
English: Particularly, Kaido is believed to have played a vital role in collating sutras in a kyozo (sutra repository) in Mt. Koya, some of which had been missing due to fire, with Song and Koryo versions and complementing them.
Japanese: ことに、高野山の経蔵がそれまでの火災などのために欠部があるのを、宋版・高麗版などを校合した上で補ったのは、ほとんど快道の業績によるものと目されている。
English: "Jujubibasharon" is a treatise on Buddhism in 17 volumes.
Japanese: 『十住毘婆沙論』（じゅうじゅうびばしゃろん）は仏教の論書であり、17巻。
English: The only version that exists today is the Sinitic version translated by Kumaraju in the early 5th century, and both the Sanskrit original text and the Tibetan version are lost.
Japanese: 5世紀初め鳩摩羅什（くまらじゅう）が訳した漢訳のみが現存し、サンスクリット原典もチベット訳も伝わっていない。
English: The existing Sinitic version is written in verse and prose, and the Buddhist text in verse is explained in prose.
Japanese: 現存する漢訳は、偈頌と散文とでできており、偈頌の内容を散文で解説している。
English: It is said that Kumaraju translated the oral tradition chanted by Buddhayazas, who was an Indian priest, into Sinitic.
Japanese: 鳩摩羅什は、インド僧仏陀耶舎（ぶっだやしゃ）が口誦したものを漢訳したと言われている。
English: However, legend has it that the translation was unaccomplished because they conflicted over the way it was translated.
Japanese: しかし、翻訳について両者の意見が対立して未完に終わった、と伝えられている。
English: Because Kumaraju put his own explanations and Buddhist scriptures that he remembered into his translation, it is likely that the prose part contains many of them.
Japanese: これは、鳩摩羅什の翻訳方法が、多分に彼自身の解説や、彼自身が記憶する仏典を交えながら翻訳する形態を採っているので、散文にはそれが多分に入っていると考えられる、
English: The book is a commentary on the "Dashabhumika-sutra" (Sutra of the Ten Stages), in which the idea and practice of Mahayana Bodhisattva is explained based on "Dashabhumika-sutra."
Japanese: 本書は華厳経の一部の『十地経（じゅうじきょう）』の注釈だが、大乗菩薩の思想と実践を『十地経』に依拠して説いたものである。
English: The 'Easy Practice Chapter' (Igyo-bon) explaining the easy path via nenbutsu (Buddhist invocation) in the Jodo (Pure Land) sect caught special attention in later ages, and many researches were conducted into the chapter.
Japanese: 後世、浄土教の念仏易行道（ねんぶついぎょうどう）を説く一章「易行品（いぎょうぼん）」がとくに注目され、この章についての研究は多い。
English: Since the book is closely related to the "Bodhisambhara-sastra" by Ryuju, it is a very important treatise for understanding Mahayana Buddhism.
Japanese: 龍樹の『菩提資糧論(ぼだいしりょうろん)』との関係も深いので、大乗仏教を理解するうえで、きわめて重要な論書である。
English: Recently published documents include 'Jujubibasharon' (the Discourse on the Ten Stages) in two volumes revised and annotated by Ryushin Uryuzu (New Japanese translation of Tripitaka and commentaries (新国訳大蔵経釈経論部)12,13 Daizo Shuppan).
Japanese: 近年刊行の文献に、瓜生津隆真校注「十住毘婆沙論」全2巻＜新国訳大蔵経釈経論部12･13　大蔵出版＞がある。
English: Yakushiji Kichijoten zo is a portrait of Kisshoten (Laksmi) from the Nara period and is a possession of the Yakushi-ji Temple in Nara prefecture.
Japanese: 薬師寺吉祥天像（やくしじきちじょうてんぞう）は、奈良時代の吉祥天の画像で、奈良県薬師寺に所蔵されている。
English: The designated national treasure name is 'Mafuchakushoku kichijoten zo' (portrait of Kichijoten).
Japanese: 国宝指定名称は「麻布著色吉祥天像」（まふちゃくしょくきちじょうてんぞう）。
English: Although the use of hemp cloth as a canvass media was quite rare, there were several pictures on hemp cloth in Nara period: The statue of Bosatsu of the Shoso-in treasures and Shaka Ryojusen seppo zu (Shakamuni Preaching on Mt. Ryojusen, currently in the possession of the Museum of Fine Arts, in Boston) was originally located in the Todai-ji Temple.
Japanese: 麻布に描かれたものはまれであるが、正倉院宝物の菩薩像や東大寺伝来の釈迦霊鷲山説法図（ボストン美術館蔵）のような奈良時代の作品には麻布に描かれたものがある。
English: The statue of Kichijoten zo, with both hands raised to chest height, holds the nyoi hoju (a sacred jewel, said to remove suffering, capable of granting every wish) in the left hand, expressing its figure by turning right to the viewers.
Japanese: 吉祥天像は両手を胸辺の高さに上げ、左手に如意宝珠を持ち、向かって右向きに表される。
English: A mo (the skirt) is designed with a striped pattern of different colors, and the apron is designed with scattered diamond shaped ka-mon (flower patterns) on a green background.
Japanese: 裳（スカート）は色変わりの縞模様、前掛けは緑地に菱形の花文を散らしたデザインとする。
English: Hanging down from the tamoto (sleeve) of each arm is a fin-shaped decoration to the right and left of the apron, waving in the wind, expressing a depiction of the delicacy.
Japanese: 腕から垂れる袂（たもと）や前掛けの左右の鰭状の飾りが風になびく様子を繊細に表している。
English: It is estimated that this work was produced as a statue for the principal image of Kichijokekae (reverence for devotional meetings).
Japanese: 本作品は吉祥悔過会（きちじょうけかえ）の本尊像として製作されたものと推定される。
English: Kichijokekae started in Nara period, and it was a ceremony held at the imperial court and major temples at the beginning of the year to dedicate the Statue of Kisshoten.
Japanese: 吉祥悔過会とは奈良時代に始まったもので、年の初めに宮中や諸大寺において吉祥天像を祀る。
English: The function of this ceremony would allow the people to repent for sinful behavior, to wish prosperity for the nation, happiness to the citizens of the nation and to pray for bumper crops.
Japanese: 過去の罪障を悔い改めるとともに、国家の繁栄や国民の幸せ、五穀豊穰などを願って営まれたものである。
English: In "the Shoku Nihongi" (Chronicle of Japan Continued), the record showed that Kichijokekae was held by Emperor Shotoku in 767.
Japanese: 『続日本紀』には天平神護3年（767年）称徳天皇によって吉祥悔過会が行われたことが記録されている。
English: The Hachiman-gu Shrine was transferred during Kanpyo era (889-898) of the early Heian Period, but the painting style of the picture was of an older period.
Japanese: 同八幡宮は平安時代初期の寛平年間（889-898年）に勧請されたものであるが、本画像の様式はそれより古く。
English: It's estimated that the picture was produced around 771, when the Kichijokekae started at Yakushi-ji Temple.
Japanese: 薬師寺において吉祥悔過会の始められた宝亀2年（771年）頃に製作されたものと推定されている。
English: While this picture is not usually open for public viewing, it will be enshrined in front of the Yakushi Sanzonzo (three statues that comprise the Yakushi Triad) of the Kon-do Hall (main hall of a Buddhist temple) at the Kichijokekae during the New Year ceremony (January 1st to 15th) and another special occasion, opening to a public exhibition of the Daihozoden (Treasure House) of Yakushi-ji Temple.
Japanese: 本画像は通常は非公開で、正月の吉祥悔過会の際（1月1日-15日）に金堂薬師三尊像の前に安置されるほか、薬師寺大宝蔵殿の特別開扉の時などに公開されることがある。
English: Two 23.5 meter-long beams of Japanese red pine are used to support the roof of Daibutsu-den Hall of Todai-ji Temple; these two beams were carried from the Shiratori Shrine of Hyuga Province (Ebino city) to Todai-ji Temple of Yamato Province by several hundred thousand people in 1704, and it took them nine months.
Japanese: 東大寺大仏殿の屋根を支える2本の梁(建築)（こうりょう）は、それぞれ長さ23.5メートルのアカマツが使われており、1704年（宝永元年）、日向国の白鳥神社(えびの市)から大和国の東大寺まで延べ10数万人が参加し9ヶ月をかけて運搬された。
English: Daibutsu-den Hall of Todai-ji Temple was burnt down during a war, in 1567 of the Sengoku period but in 1684, Kokei started Kanjin (temple solicitation) for the reconstruction of the hall.
Japanese: 東大寺大仏殿は戦国時代の1567年（永禄10年）に戦災で焼失したが、1684年（貞享元年）に公慶が再建のための勧進を始めた。
English: In 1686, they started collecting building materials and in leap month April 1688, they started the reconstruction.
Japanese: 1686年（貞享3年）には資材の準備が始められ、1688年（元禄元年）閏4月に着工した。
English: However, the material for Koryo, one of the most important parts, had not been found until that time.
Japanese: しかしながら、最も重要な部材の一つである虹梁の材料が見つかっていなかった。
English: Strong and highly durable Japanese red pines, each of which was 23.6 meter-long and the diameter of which was one meter-long, were necessary; Koryo of Daibutsu-den Hall of Todai-ji Temple were to be 23.1 meter, three times as long as the space between two pillars, which was 7,7 meters; the roof was to be 3020 tons.
Japanese: 東大寺大仏殿の虹梁は、柱の間隔7.7メートル（2丈5尺4寸）の3倍すなわち23.1メートルの長さを持ち、3020トンの屋根を支える必要があることから、長さ23.6メートル（13間）、直径1メートル（3尺）で強度があり耐久性の高いアカマツが求められた。
English: Kokei had searched various places for huge red pine trees that would meet the conditions mentioned above, but had not succeeded.
Japanese: 公慶は様々な手を尽くしてこの条件に見合うアカマツの大木を探していたが見つからない状態が続いていた。
English: In 1702, Seiemon SONODA of Kobayashi, Hyuga Province (Kobayashi city), found two huge red pine trees in Shiratori Shrine, located on the side of Mt. Kirishima, and reported that news to Kokei through Satsuma Domain and Nara Bugyo.
Japanese: 1702年（元禄15年）になって日向国小林（小林市）に住む園田清右衛門が霧島山山腹の白鳥神社境内に2本のアカマツの大木があることを見いだし、薩摩藩と奈良奉行を通して公慶に報告した。
English: Kokei decided that the trees would be good materials for Koryo; the trees were 54-meter long, with no bendings or worm holes.
Japanese: 大木は高さ54メートル（18丈）あり、曲がりも虫食いもない良材であることが確認され虹梁として採用されることになった。
English: The trees might be spilt if they were cut down, so Kokei decided to log them by digging the ground around them.
Japanese: 切り倒すと裂ける恐れがあることから根の周囲を掘って倒す方法が採られることになった。
English: From 23 to 25 of September, 100 people worked for the logging operation of the second tree.
Japanese: 9月23日から2本目の掘削が始められ、こちらも100人がかりで9月25日に掘り倒されている。
English: Two Kyoryo materials were cut out of the trees and metal rings were applied to the ends of each tree, so that they would not be spilt even when they received shock.
Japanese: 倒された大木からそれぞれ虹梁材が切り出され、衝撃で裂けないよう両端に金属の輪がはめられた。
English: The first tree was 23.6-meter long, weighed 23.2 tons and the diameter of its butt was 1.3 meter and that of its tip end was 1.0 meter; the second tree was 23.6-meter long, weighed 20.4 tons and the diameter of its butt and tip end was 1.2-meter and 1.1-meter Suekuchi, respectively.
Japanese: 1本目は長さ23.6メートル（13間）、元口1.3メートル（4尺3寸）、末口1.0メートル（3尺3寸7分5厘）、重量23.2トン（6183貫）、2本目は長さ23.6メートル（13間）、元口1.2メートル（4尺1寸）、末口1.1メートル（3尺7寸5分）、重量20.4トン（5435貫）であった。
English: They had to transport the timbers from Shiratori Shrine to the beach, which was hilly and 66 kilometers long.
Japanese: 白鳥神社から海岸までは起伏のある道を66キロメートル（16里半）運搬する必要があった。
English: It is thought that they used a sleigh called Kinma and a guidepath called Sura; logs were placed like a drain in Sura.
Japanese: 運搬には丸太を樋の形に組んだスラと呼ばれる誘導路や、木馬（きんま）と呼ばれるソリが使われたと考えられている。
English: The transport started from Shiratori Shrine on January 7, 1704 and the timbers were carried to Shinkawaguchi (the mouth of Amori-gawa River) through Obeno (Ebino City), Kakutou (Ebino City), Yoshimatsu (Yusui-cho Town), Ushinoseto (Awano, Yusui-cho Town), Yokokawa (Kirishima City) and Torigoe (Kirishima City, Hayato).
Japanese: 2本の虹梁材は1704年（宝永元年）1月7日に白鳥神社を出発し、尾八重野（えびの市）、加久藤（えびの市）、吉松（湧水町）、牛の瀬戸（湧水町栗野）、横川（霧島市）、鳥越（霧島市隼人）を経て新川口（天降川河口）まで運ばれた。
English: They had to go by several roundabout routes, and ended up walking 90 kilo meters.
Japanese: 途中様々な場所で迂回する必要があり、結局90キロメートル（23里）の行程となった。
English: The Yamabugyo (a mountain magistrate) of Satsuma Domain directed a total of 100,000 people and they used 4,000 bulls for the transport; it took 115 days and they finally reached Shinkawaguchi on May 4.
Japanese: 薩摩藩の山奉行が指揮を執り、延べ10万人が参加し牛4000頭を使って115日をかけ5月4日にようやく新川口に到着した。
English: The two timbers were made into a raft at Hamanoichi (Hayato port), adjacent to Shinkawaguchi, and pulled by six ships through Kagoshima Bay; it took three days to reach Kagoshimatsu (Kagoshima port).
Japanese: 2本の虹梁材は新川口に隣接する浜の市（隼人港）で筏に組まれ、鹿児島湾を6艘の船に引かれ3日間をかけて鹿児島津（鹿児島港）に到着した。
English: It was necessary to load the timbers on a ship because the raft was not strong enough to survive the choppy Hyuga-nada and Genkai-nada Seas, which they had to sail across on their way from Kagoshima to Kinai region.
Japanese: 鹿児島から畿内までの航路には波の荒い日向灘や玄界灘が控えており、筏のままでは強度が不足するため船に乗せる必要があった。
English: However,in those days they did not have the art of loading such huge timbers onto a ship and merchants were hesitant about the transportation.
Japanese: しかしながら当時はこのような大木を船に乗せる技術がなく、商人たちは輸送を躊躇する状況であった。
English: Yagoro YAMASHITA, a merchant of Shibushi port, offered to transport them to Kinai region at the same charge as transporting rice; he said he had received an oracle from Kannon (Buddhist deity of mercy).
Japanese: このような中、志布志港の商人山下弥五郎が観音様のお告げを受けたとして、米を運ぶのと同じ運賃で畿内までの輸送を買って出ることになった。
English: He sank the ship by opening the plug of the ship bottom on June 11 and placed the two timbers on the ship at full tide on June 12.
Japanese: 6月11日に船底の栓を抜いて船を沈め、翌12日の満潮時に2本の虹梁材を船の上に配置した。
English: He succeeded in loading the timbers by stoping the plug at low tide and bailing out water.
Japanese: 干潮になるのを待って船底の栓を戻し、船の中から水をくみ出すことで虹梁材の積載に成功した。
English: Kannonmaru, which carried the two timbers and 24 crew members, left Kagoshimatsu on June 20 and stopped over at Yamagawa port on June 21.
Japanese: 2本の虹梁材と24名の乗組員を乗せた観音丸は6月20日に鹿児島津を発ち、翌21日、山川港に立ち寄った。
English: The ship left the port at midnight of July 5, waiting for a south wind and reached Hyogotsu (Kobe port) on July 12.
Japanese: 南風を待って7月5日深夜に出港し、7月12日、兵庫津（神戸港）に到着した。
English: The timbers were pulled by four ships from Hyogotsu and they arrived at the mouth of the Denpo-gawa River of Osaka (Osaka Prefecture) on July 16.
Japanese: 兵庫津から4艘の船に引かれて7月16日に大阪の伝法川(大阪府)河口に到着した。
English: A total of 4,625 people were engaged in pulling the ship ashore from the riverbanks using ropes and the timbers arrived in Kizu (Kizugawa city) on August 10.
Japanese: 延べ4625人が川岸から綱で船を引く作業に参加し、8月10日、木津（木津川市）に到着した。
English: On August 19, each timber was loaded on two movable carriages in Kizu; they were pulled by workers to Todai-ji temple; they went up Ichisaka Hill (Kizugawa city) and Narazaka Hill (Nara city).
Japanese: 8月19日、木津でそれぞれ2基の台車に乗せられ、東大寺までは市坂（木津川市）と奈良阪（奈良市）を越える陸路を人手によって運搬された。
English: A total of 17,000 people were engaged in pulling the timbers and tens of thounsands of people came to watch it.
Japanese: 虹梁材を引く作業には延べ1万7千人が参加し、周辺には数万の見物人が集まった。
English: The timbers were placed into Daibutsu-den on March 13 and 18, 1705 and Jotoshiki (a framework raising ceremony) was held on April 10.
Japanese: 大仏殿への取り付けは1705年（宝永2年）3月13日と3月18日に行われ、4月10日に上棟式が執り行われた。
English: The construction of Daibutsu-den was complete in 1709 and Rakkei hoyo (dedication ceremony) was held on March 21, that year; Koyo could not see it since he had passed away in 1705.
Japanese: 大仏殿は1709年（宝永6年）に完成し3月21日に落慶供養が行われたが、公慶は1705年（宝永2年）に亡くなっており完成を見ることはなかった。
English: The renovation work, performed from 1905 to 1911, found 50 cm-bend in Koryo, which was reinforced by a steel beam.
Japanese: 1905年（明治38年）から1911年（明治44年）にかけての修繕作業において虹梁が約50センチメートル曲がっていることがわかり鉄骨で補強されている。
English: The research of the Maehata Remains in Ebino city, Miyazaki Prefecture, conducted in 1979 for the construction of Kyushu Expressway, discovered ancient structural remnants considered to be a pathway where huge timbers seemed to have been dragged as well as ceramic ware pieces from the 16th century.
Japanese: 1979年（昭和54年）、九州自動車道の工事に際して行われた宮崎県えびの市の前畑遺跡の調査において16世紀の陶磁器片とともに大木を引いた経路と見られる遺構が発見された。
English: The structural remnants were 1.8 to 2.0 meters in width and 50 meters in length from east to west, the full length of the excavation site; the remains were thought to be extending beyond the excavated area.
Japanese: 遺構は幅1.8-2.0メートルで長さは発掘範囲全体の50メートルにわたって東西に延びており、発掘範囲の両側へ続いていると考えられている。
English: There were some pockets with 10 to 20cm in depth and 20 to 40cm in width on the ground at gaps of 20 to 30cm; the pockets looked like marks of railroad ties.
Japanese: 深さ10-20センチメートルで幅20-40センチメートルの窪みが20-30センチメートルの間隔で繰り返される枕木の跡のような形状を呈している。
English: The researchers could not find out the purpose of the ancient structural remnants; however, recently it is considered, although there is no definite evidence in both cases, that the remains, as well as the similar remains discovered at the same time in Yamazaki Remains in Awano-cho town (Yusui-cho town), Kagoshima Prefecture, were used for transport of Koryo timbers in the past.
Japanese: 当初は利用目的がわからなかったが、同時期に鹿児島県栗野町（湧水町）の山崎遺跡でも同様の遺構が見つかっており、いずれも確証はないが虹梁材の運搬に用いられたものと考えられている。
English: Jion NENNAMI (dates of birth and death unknown) was a swordsman and Zen monk in the period of the Northern and Southern Courts (Japan) and the Muromachi period.
Japanese: 念阿弥慈恩（ねんなみじおん、?-没年不詳）は日本の南北朝時代(日本)から室町時代にかけての剣客、禅僧。
English: His father, Tadashige, served Yoshisada NITTA and rendered distinguished service in the war, but he was killed when Yoshimoto was five years old.
Japanese: 父忠重は新田義貞に仕えて戦功があったといわれるが、義元が5歳の時に殺された。
English: It is said that at the age of ten, he went to Kyoto, where he met a spiritual creature while doing practices in Mt. Kurama and was taught a secret magical swordplay.
Japanese: 10歳で上京、鞍馬山での修行中、異怪の人に出会って妙術を授かったという。
English: His school was called 'Okuyama Nen-ryu school' ("okuyama" means "the heart of mountains") or 'Hangan-ryu school' because he did practices in Mt. Kurama in Kyoto, and it was also called 'Kamakura Nen-ryu school' because he was given inherited secret swordplay in Kamakura.
Japanese: 京の鞍馬山で修行したことから、「奥山念流」あるいは「判官流」といい、また、鎌倉で秘伝を授かったことから「鎌倉念流」ともいう。
English: After he went back to his hometown, Oshu Province, and successfully avenged his father's death, he entered Zen Buddhism again and changed his name to Jion.
Japanese: 奥州に帰郷して首尾良く父の仇敵を討つと再び禅門に入り、名を慈恩と改めた。
English: Afterward, he traveled around and taught swordplay, and later, he built Chofuku-ji Temple in Namiai-mura, Shinshu Province (later, Namiai-mura, present-day Achi-mura Namiai), and called himself Nendaiosho.
Japanese: こののち諸国を巡って剣法を教え、晩年の、信州波合村（後の浪合村、現阿智村波合）に長福寺を建立、念大和尚と称した。
English: In the middle of Mt.Marishiten (present-day Mt. Nen-ryu), where Chofuku-ji Temple was located, the stone monument of Nendaiosho was erected by Sadao HIGUCHI (16th of Maniwanen-ryu school, Juro Uemon).
Japanese: 長福寺のあった麻利支天山（現念流山）の中腹には、江戸時代に樋口定雄（馬庭念流16世、十郎右衛門）が建てた念大和尚の石碑が残る。
English: According to "Higuchi ke Bunsho" (the Higuchi family's document) handed down in the Higuchi family, the head family of Maniwanen-ryu school, and "Kenjutsu Keizu" (the histories of swordsmen) written by Mitsunobu HAZAMA, Jion had the total of 14 excellent disciples, 8 of whom were in Bando (present-day the Kanto region), and 6 of whom were in Kyoto.
Japanese: 馬庭念流宗家の樋口家に伝わる『樋口家文書』や間光延が著わした『剣術系図』によれば、慈恩には板東8名、京6名、計14名の優れた門弟があったとした。
English: "Nihon kengo hyakusen" (the 100 best swordsmen in Japan) written by Kiyoshi WATATANI shows the major disciples as follows, but some people doubt the list.
Japanese: 綿谷雪の『日本剣豪100選』では主な門人を次のとおり挙げているが、これについては疑問視する意見もある。
English: Also, Hoin NUMATA is considered as the founder of Tanseki-ryu school, but "Honcho Bugei Shoden" (a survey of traditional Japanese martial arts) mentions that Tanseki-ryu school was a group of Togun-ryu school.
Japanese: また、沼田法印は丹石流の遠祖とされるが、『本朝武芸小伝』では丹石流は東軍流系とされている。
English: Moreover, the section of 'Nenryu' (pages 683-685) of "Zohodaikaitei Bugeiryuha daijiten" (the enlarged and revised encyclopedia of schools of traditional Japanese martial arts) compiled by Kiyoshi WATATANI and Tadashi YAMADA shows the comparison between the names of disciples written in "Higuchi ke bunsho" and those in "Kenjutsu keizu" written by Mitsunobu HAZAMA.
Japanese: また、綿谷雪・山田忠史編纂の『増補大改訂武芸流派大事典』の「念流」の項（683-685ページ）に『樋口家文書』と間光延の『剣術系図』に記された門人名の比較が掲載されている。
English: In "Kenjutsu keizu," the names of Saru no Gozen, Hoin NUMATA and Taro Kaneshige HIGUCHI are not written.
Japanese: 『剣術系図』には猿御前・沼田法印・樋口太郎兼重の名前は記されていない。
English: Ine FURUICHI (year of birth unknown - 1505) is a priest and a Japanese military commander during the Sengoku period.
Japanese: 古市胤栄（ふるいちいんえい、生年不詳-永正2年（1505年））は、戦国時代(日本)の僧・武将。
English: He was a man of refined taste and was known for setting up meetings called rinkanchayu in which people can enjoy tea in a bath.
Japanese: 風流人であり、淋汗茶湯と呼ばれる風呂と茶を愉しむ寄り合いを行ったことで知られる。
English: Because he was injured in a war, he devolved the reigns of the family to his brother Choin.
Japanese: 戦で負傷したため、1475年（文明(日本)7年）弟の澄胤に家督を譲った。
English: Since descendants of Furuichi were appointed to Chadogashira (persons in charge of tea ceremonies) in the head family of Ogasawara (in Kokura Domain) during the Edo period, he was considered to be the founder of the old school of tea ceremonies of the Ogasawara family.
Japanese: 古市氏の後裔が江戸時代、小笠原総領家（小倉藩）の茶道頭をつとめたため、小笠原家茶道古流の祖としてあげられる。
English: "Busso Rekidai Tsusai" is a chronicle of Buddhism history from the ancient times to the year 1333, which was compiled in China.
Japanese: 『仏祖歴代通載』（ぶっそれきだいつうさい）とは、中国で編纂された、古代より元統(元)元年（1333年）に及ぶ仏教編年史書である。
English: According to the introduction section of Kakugan, in the preface of the work, the compiler 梅屋念常 traveled around various areas and made a survey of historical sites of Buddhism.
Japanese: 本書の巻頭にある、1344年の覚岸序によれば、撰者の梅屋念常は、諸方を遊歴して仏教史蹟を踏査している。