nntsuzu/KFTT huggingface dataset:
English: Fugen Bosatsu Kanbotsu hon No.28 (The Period of the Law (Dharmaparyaya), the 28th chapter of the Lotus Sutra) 'If the person who sees a person who holds this sutra, he will be exposed his faults or evils.
Japanese: 普賢菩薩勧発品第28「若し復是の経典を受持せん者を見て、其の過悪（かあく）を出さん。
English: Either he is faithful or faithless, he will suffer from Hansen's disease in this world.
Japanese: 若しは実にもあれ、若しは不実にもあれ、此の人は現世にハンセン病の病を得ん。
English: If a person ridicules this, in every reincarnation he should suffer from various and serious diseases such as; having teeth missing or spaced, ugly lips, a flat nose, hands and feet that are gnarled or deformed, eye squinting, body with a foul odor, skin boil, blood with pus, water in the belly, shortness of breath.'
Japanese: 若し之を軽笑（きょうしょう）すること有ん者は、当に世世に牙歯疎欠・醜脣平鼻・手脚繚戻（げしそけつ・しゅうしんびょうび・しゅきゃくりょうらい）し、眼目角眸（げんもくかくらい）に、身体臭穢（しんだいしゅうえ）にして、悪瘡膿血・水腹短気（あくそうのうけつ・すいふくたんけ）、諸の悪重病あるべし」
English: While Sobachi punishment is general, Betsubachi punishment is individualistic, and while Myobachi punishment is introspective, Kenbachi punishment is extrospective.
Japanese: 総罰が一般的であるのに対し、別罰は個別的であり、冥罰が内顕的であるのに対し、顕罰は外顕的であるという。
English: As to these, Nichiren describes in "Shonin gonanji" (Persecutions Befalling the Sage) as 'The misfortunes such as horse-riding accident of Chikamasa OTA, Jiro Hyoenojo Tokitsuna NAGASAKI and Daishinbo might be the revealing the punishment of the Hoke-kyo sutra. There are four kinds of punishments of Sobachi, Betsubachi, Kenbachi, and Myobachi. Plague, mighty famine, inter-clan conflicts, and invasion from other countries in Japan are Shobachi. Diseases are Myobachi. The misfortunes of Ota and others are Betsubachi.'
Japanese: これについては日蓮が、『聖人御難事』で「大田の親昌・長崎次郎兵衛の尉時綱・大進房が落馬等は法華経の罰のあらわるるか、罰は総罰・別罰・顕罰・冥罰・四候、日本国の大疫病と大けかちとどしうちと他国よりせめらるるは総ばちなり、やくびやうは冥罰なり、大田等は現罰なり別ばちなり」と述べた。
English: In addition, he also describes in "Nichinyo gozen gohenji" (Reply to Nichinyo Gozen) as 'The plagues of last year and this year and the one in the last Shoka era in Japan were the worst in ninety generations of the emperor.
Japanese: また『日女御前御返事』で「今日本国の者去年今年の疫病と、去正嘉の疫病とは人王始まりて九十余代に並なき疫病なり。
English: In addition, as to the period of the phenomenon for this punishment, he described in "Shiju onfurumai Gosho" (On the Buddha's Behavior) as 'Within the one hundred days or one year, three years, seven years after exile and death penalties, inter-clan conflicts will occur as Jikaihongyakunan (trouble of inter-clan conflicts),' and in "Shishin gohon sho" (On the Four Stages of Faith and the Five Stages of Practice) as 'The king Udaen disdains the Binzuru-sonja and goes to ruin within the seven years, and Soshu (Sagami province) will be attacked within one hundred days after the exile of Nichiren.'
Japanese: また、この罰の現象が現れる時期については、『種種御振舞御書』で「遠流・死罪の後百日一年三年七年が内に自界叛逆難とて此の御一門どしうち（同士打）はじまるべし」、また『四信五品抄』で「優陀延王は賓頭盧尊者を蔑如して七年の内に身を喪失し相州は日蓮を流罪して百日の内に兵乱に遇えり」などと述べた。
English: Therefore, the schools of Hokke Sect line and religious groups which intend to succeed these Nichiren's words insist that the punishments exist at present and the reward and punishment for the person who libels the Hoke-kyo Sutra or Namu Myoho Renge-kyo Sutra and the person who admires it will be shown clearly in accordance with the logic in the Hoke-kyo Sutra.
Japanese: したがって、これら日蓮の遺訓を汲む法華系宗派や教団では、罰は現前として存在し、法華経あるいは南無妙法蓮華経を誹謗する者と、讃嘆する者との賞罰は、法華経の経文に示される道理で、現証に照らして明白如実に顕れるとする。
English: However, the idea of "punishment" is different between people and some adopt a general interpretation as mentioned at the beginning.
Japanese: ただし、“罰”の概念は人によって差異があり、冒頭説明文の通り、一般的な解釈する人も少なからず存在する。
English: In addition, the sect that believes in Nichiren's teaching in principle considers the minor precepts of Buddhism are rather harmful and prevent enlightenment in Mappo (Age of the Final Dharma), and requests to preserve Nichiren chants without slander, which is called Mappo-Mukai (no precepts).
Japanese: なお、日蓮の教えを原理的に信奉する宗派では末法無戒といい、末法においては細かい戒律はかえって悟りを妨げる害悪として、題目を受持し誹謗しないことだけが求められる。
English: In the public mind, "Butsubachi" is generally thought as 'the punishment given by Buddha.'
Japanese: 世間、実社会においては、“仏罰”は「仏より加えられる罰のこと」と一般的に思われている。
English: But as mentioned above, Butsubachi is a punishment naturally given for violating the truth enlightened by Buddha, and is not given by Buddha or others.
Japanese: しかし上述したように、仏罰とは仏の悟った真理に背いたために自然に蒙る罰のことであり、仏や第三者が与えるものではない。
English: Since there are various ideas of punishment in the Buddhist sects, it is difficult to explain the reason considering all ideas, but if we try to think of the reason, it is a general interpretation that the Buddha who has such a great capacity for mercy as Buddha and Nyorai including Shakyamuni buddha are said to proclaim that 'all living things are my children,' so those who are plenteous in mercy will not give punishment.
Japanese: 仏教宗派における罰の概念は様々であるため、そのすべてを網羅して説明するのは難しいが、あえてその理由を挙げると、釈迦仏をはじめとする仏如来は「一切衆生は皆我が子なり」と言われるように、そのような大いなる慈悲心を持つ仏が罰を与えることはない、というのが一般的な解釈である。
English: (However, as mentioned above, attention should be paid to the fact that Butsubachi is the punishment given naturally because of the violation of truth enlightened by Buddha and is not given by Buddha and others even within the religious sects and groups which preach Butsubachi.
Japanese: （ただし上述したように、仏罰を説く宗派・団体においても、仏罰とは仏の悟った真理に背いたために自然に蒙る罰のことであり、仏や第三者が与えるものではないことに注意が必要である）
English: For example, Ryokan, a priest of the Soto sect who was also famous in story book, described that 'If you are sick, it is better to be sick, and if you are dying, it is better to die. This is good medicine by which you can escape from disease and death.'
Japanese: たとえば曹洞宗の僧で、童話でも有名な良寛は「病む時は病むがよく御座候、死ぬ時は死ぬがよく御座候、これ病死よりすくわる妙薬にて御座候」と述べている。
English: The Jodo (Pure Land) sect preaches that even a person who killed other person can be reborn in gokuraku jodo (the Pure Land - of Amida Buddha) if he invokes nenbutsu (Buddhist prayer) and has a faith.
Japanese: 浄土教では、人を殺めた者も念仏を唱えて信仰すれば極楽浄土へ転生できるとまで説いている。
English: However, in Muryoju-kyo Bussetu Muryoju-kyo Sutra there is a description that a person who commits gogyaku (the five heinous deeds, a murder of father, mother, or priest, to hurt the body of Buddha, or to bring a conflict in the religious group) and a person who libels the True Dharma are excepted from the relief of the eighteenth vow among forty-eight vows.
Japanese: もっとも無量寿経仏説無量寿経では五逆（父か母か僧の殺害、仏の身体への傷害、教団内の対立惹起、のいずれか）の罪を犯した者と正法を謗る者は四十八願第十八願による救済の対象から除かれることが明記されている。
English: In addition, according to the interpretation of many sects, Butsubachi is a warning that the bad things in religious life are caused by one's own "karma" and "Inga Oho" and that the Hokke-kyo Sutra must not be libeled.
Japanese: ただし、多くの宗派では、信仰における生活上で、もし悪い事象が起こるならば、それは自らの“業”や“因果応報”によるものであり、先の法華経の経文も誹謗してはならないという誡めであると解釈される。
English: The Jodo sect interprets that a person should ask Tariki Hongan (salvation through the benevolence of Buddha) which originally means to entrust Buddha with all such bad phenomena and good phenomena and believe it securely.
Japanese: 浄土教ではそのような悪い事象も良い事象もすべてみ仏にお任せして、自らはしっかりと信心をするという本来の意味での他力本願にすがるしかない、とする。
English: In addition, the idea that a person is given Butsubachi by Inga Oho caused by bad behavior, has existed from ancient times in Japan.
Japanese: また、悪行から来る因果応報によって仏罰を受けるという考え方は日本では古くからある。
English: In the "Nihon genho zenaku ryoiki" (set of three books of Buddhist stories, written in the late 8th and early 9th century, usually referred to as the Nihon Ryoiki) there are some stories about a person who violated the teachings of Buddhism and got his deserts.
Japanese: 『日本現報善悪霊異記』では仏教の教えに背く行為をした者が報いを受けたという話がいくつか採録されている。
English: In "Heike Monogatari" (The tale of the Heike), there is a tale that FUJIWARA no Moromichi, chief adviser to the Emperor, died of punishment from the God of the Hiyoshi-taisha Shrine because he had attacked Daishu (The monks residing in the zendo) of the Enryaku-ji Temple in ancient times (in those days when syncretism of Shinto and Buddhism was being established, the Enryaku-ji Temple on Mt.Hiei and the Hiyoshi-taisha Shrine on its foot were regarded as the same entity and the Butsubachi caused by his attack against priests was given in the form of punishment from the god of the Hiyoshi-taisha Shrine).
Japanese: 『平家物語』にも昔関白藤原師通が延暦寺の大衆(仏教)を攻撃したために日吉大社の神罰を受けて死亡したという説話を載せている（神仏習合が定着しつつあった当時は、延暦寺と麓の日吉大社は一体のものとしてとらえられ、僧侶を攻撃した仏罰が日吉大社の神罰の形式で下されたと解された）。
English: As in the Shitaihon (the Four Axioms) of "Nehan-gyo Sutra" (The Sutra of The Great Nirvana) there are descriptions that 'To break the truth and wisdom of the True Dharma and fall into more akudo (literally, 'bad way') lead to many affliction through several transmigrations of souls.' or 'The appearance of bad things (悪彰) are caused in order to relieve living things,' Butsubachi is generally regarded as a payment by their own sin which makes them notice it, and is not given by Buddha to a person who does not obey its teaching.
Japanese: これは『涅槃経』四諦品にも、「正法たる真智を断滅して、益々悪道に陥り、生死に輪廻しては多くの苦悩を招く」、あるいは「悪彰（あくしょう）の示現は衆生を救わんがための故なり」など説かれているように、あくまでも衆生自らが犯した業による報いであり、自らがそれによって気付くもので、仏がその教えに従わない者に罰を与えるという類のものではない、とするのが一般的である。
English: For these reasons, the agitations that people can be relieved only by a certain teaching and that the belief in other teachings causes punishment or Butsubachi, and enhancements of the self-expedient teaching are opposed and criticized as just ideological threats of cults.
Japanese: これらのことから、この教えでしか救われず、他の教えによれば罰あるいは仏罰が出る、などと煽り、自我功利的な教えを宣揚するのは、カルト集団における観念的脅迫でしかない、という反対論や批判もある。
English: Koei OTANI was a monk of Jodo Shinshu (the True Pure Land Sect of Buddhism) who lived from the Meiji period to the Taisho period.
Japanese: 大谷光瑩（おおたにこうえい）は、明治から大正にかけての浄土真宗の僧。
English: To maintain accuracy of the calendar and consistency with literary works, the dates are given in Tenpo reki (Tenpo calendar) up to December 2, 1872 (December 31, 1872 in new calendar).
Japanese: 日付は、暦の正確性、著作との整合を保つ為、明治5年12月2日(旧暦)（1872年12月31日）までは、天保暦表示。
English: From January 1, 1873 and on, the dates are given in the Gregorian calendar (except for dates, months, years of birth).
Japanese: 明治6年1月1日（1873年1月1日）からは、グレゴリオ暦表示とする（誕生年月日を除く）。
English: Although the official name of the head temple is 'Hongan-ji Temple,' it is described as 'Higashi Hongan-ji Temple' for convenience to differentiate from 'Nishi Hongan-ji Temple.'
Japanese: また本山は、「本願寺」が正式名称だが、「西本願寺」との区別の便宜上、「東本願寺」と表記。
English: He was born on July 27, 1852, as the fifth child (fourth son) of Kosho OTANI.
Japanese: 嘉永5年（1852年）7月27日(旧暦)、大谷光勝の第五子（四男）として誕生。
English: On February 10, 1870, he went to Hokkaido accompanying a hundred and several tens of personnel as the leader of Hokkaido reclamation plan commissioned to Higashi Hongan-ji Temple by the New Meiji Government.
Japanese: 明治3年（1870年）2月10日(旧暦)、東本願寺が明治新政府から請け負った北海道開拓事業の責任者として、百数十名の随員を従えて北海道へ渡る。
English: On his way to Hokkaido, he organized an enlightenment campaign to raise funds for construction activities and induced immigration to Hokkaido.
Japanese: その道中は、教化をしながら工事費などの寄付を募り、また北海道への移民勧誘をおこなう。
English: After giving instructions for reclamation activities including construction of the Hongan-ji Road, he visited Sapporo to inspect the land granted by the Imperial Court.
Japanese: 本願寺道路の建設など開拓を指示し、札幌へ向かい朝廷より下賜された土地を視察する。
English: In September, 1871, he built Higashi Hongan-ji Kansatsu (temple) as the missionary base on the site.
Japanese: 明治4年（1871年）9月、その地に布教の拠点として、その地に東本願寺管刹（寺）を建設する。
English: From September 1872 to July the following year, he visited European countries to inspect the religious background there to modernize the sect.
Japanese: 明治5年（1872年）9月から翌年7月にかけて、ヨーロッパ各国を歴訪し宗教事情を視察、教団の近代化に寄与した。
English: On October 7, 1889, he assumed the position of the 22nd Hoshu by the retirement of Gonnyo, Koei's father.
Japanese: 明治22年（1889年）10月7日、父・嚴如（ごんにょ）の隠退により、第二十二代法主に就任。
English: In June, 1896, he was granted the rank of count for his achievement in Hokkaido reclamation plan.
Japanese: 明治29年（1896年）6月、北海道開拓事業の功績を受け、伯爵号を授かる。
English: In May, 1901, he was satirized on 'the Kokkei shinbun' (satirical newspaper) published by Gaikotsu MIYATAKE.
Japanese: 明治34年（1901年）5月、宮武外骨の「滑稽新聞」上で風刺の対象となる。
English: In November, 1908, he passed his title of Hoshu to his second child, Koen OTANI, and retired.
Japanese: 明治41年（1908年）11月、第2子・大谷光演に法主を委譲し、退隠する。
English: Kakuban deplored the internal conflict seen in the corrupt Kongobu-ji Temple, so he implemented "mugon no gyo" (the discipline of not talking) for more than three years, and just after the discipline, he is said to have written at a stretch the well-known "Mitsugon-in Hotsuro Sange no Mon" (Religious Confession at Mitsugon-in Temple).
Japanese: 覚鑁が、腐敗した金剛峯寺の内紛に憂いを持ち、密厳院において３余年に及ぶ無言行を敢行した直後に書き上げたと言われる密厳院発露懺悔文は有名。
English: The "Fudo Myoo" (Acala, one of the Five Wisdom Kings) which Kakuban worshipped as the main statue of Mitsugon-in Temple was crafted by Unkei, and it has ordinary eyes.
Japanese: 覚鑁が密厳院にて本尊とした不動明王は、運慶作である平常眼の不動明王であった。
English: Today, one of them is enshrined in Ganjoju-in Temple in Nirayama, Izu City.
Japanese: 現在、二体のうちの一体は伊豆の韮山に位置する願成就院に安置されている。
English: Another statue is enshrined secretly in the sanctum of Shincho-ji Temple on Mt. Tokei, situated in Tachikawa City, Tokyo Metropolis.
Japanese: もう一体は、東京都立川市の燈檠山真澄寺の奥の院に秘仏として安置されている。
English: It has been said that the person who has this statue by Unkei can set up his own sect of Buddhism.
Japanese: この運慶作の平常眼の不動明王像を持つ者は、一宗を開くと伝えられている。
English: "Makyo" refers to an unbalanced mental condition of ego-swelling that results from excessive self-consciousness, into which an ascetic of the Zen Sect of Buddhism tends to fall when halfway awakened.
Japanese: 魔境（まきょう）とは、禅の修行者が中途半端に能力を覚醒した際に陥りやすい状態で、意識の拡張により自我が肥大し精神バランスを崩した状態のことを指す。
English: Some people point out that this mental condition is what they call 'spiritual inflation' in Jungian psychology.
Japanese: ユング心理学で「魂のインフレーション」と名づけられた状態だという指摘もある。
English: Nichiren taught his followers that they should pierce the illusional images of Buddhas or Tathagatas with an imaginary spear when these images appear in their meditation.
Japanese: 日蓮は、「瞑想により仏陀や如来が現れたときは（瞑想内のイメージの）槍で突き刺せ」と教えている。
English: When an ascetic has a sense of unity with a man of divinity in his meditation, he tends to be obsessed with the idea that he himself is great, and this swells his ego -- in other words, he falls into makyo -- and the above-mentioned teaching of Nichiren is said to have aimed to prevent his followers from falling into makyo.
Japanese: これは、瞑想中に神格を持つものとの一体感を持った結果「自分はすごい人間だ」と思い込んでしまい、エゴが肥大してしまうのを防ぐ、すなわち魔境に入ってしまう状態を防ぐための教えだとされている。
English: Etai YAMADA (December 1, 1895 - February 22, 1994) was a Buddhist priest of the Tendai sect in Japan.
Japanese: 山田恵諦（やまだえたい　明治28年（1895年）12月1日-平成6年（1994年）2月22日）は、日本の天台宗の僧侶。
English: He became the 253rd Tendai-zashu in 1974, after serving as the head of the academic department of the Tendai sect, the director of educational institution of Tendai sect and the head priest of Shiga-in, honbo (priests' main residence) of Enryaku-ji Temple.
Japanese: 天台宗教学部長、天台宗勧学院院長、延暦寺本坊滋賀院門跡をへて、昭和49年（1974年）、第253世天台座主に就任。
English: On August 3, 1987, he hosted the Religious Summit Meeting on Mt. Hiei, in celebration of the 1200th anniversary of foundation of Mt. Hiei.
Japanese: 昭和62年（1987年）8月3日、比叡山開創1200年を記念して比叡山宗教サミットを主催。
English: 24 leaders from the seven biggest religions all over the world including Francis Arinze from the Catholic church gathered at Mt. Hiei, and prayed for the world peace.
Japanese: カトリックのフランシス・アリンゼら、世界の七大宗教の指導者24人が比叡山に集い、世界の平和を祈願した。
English: When the government appealed for 'domestic demand expansion' as economic measures, Etai disagreed in public appearances.
Japanese: 政府が景気対策で「内需拡大」を訴えたところ、恵諦は公式の席で反対した。
English: On February 22, 1994, he died leaving his last words, 'I can see Buddha.'
Japanese: 平成6年（1994年）2月22日、最期に「仏様が見える」との言葉を残して遷化された。
English: The dates are described with Jokyo calendar from 1685 to December 30, 1754 (February 10, 1755 in new calendar) in order to ensure chronological accuracy and consistency with the works.
Japanese: 日付は、暦の正確性、著作との整合を保つため、貞享2年（1685年）から、宝暦4年12月30日(旧暦)（1755年2月10日）までは、貞享暦表示。
English: Although the formal name of the head temple is 'Hongan-ji Temple,' it is described as 'Higashi Hongan-ji Temple' to conveniently distinguish from 'Nishi Hongan-ji Temple.'
Japanese: また本山は、「本願寺」が正式名称だが、「西本願寺」との区別の便宜上、「東本願寺」と表記。
English: In 1744, he was born the eighth child (the fifth son) of Shinnyo (Higashi Hongan-ji Temple).
Japanese: 延享元年（1744年）、真如(東本願寺)の第8子（五男）として誕生。
English: In July, 1760, he succeeded as the 19th hoshu due to the death of Junyo.
Japanese: 宝暦10年（1760年）7月、従如の示寂により、第十九代法主を継承。
English: In 1788, the Hondo (main hall) was burned down by so-called 'Great Kyoto Fire of the Tenmei era.'
Japanese: 天明8年（1788年）、いわゆる「天明の京都大火」により本堂を焼失。
English: In March, 1789, the Hondo began to be reconstructed ('Chonahajime' (a ceremony of carpenter with adze) was done).
Japanese: 寛政元年（1789年）3月、本堂再建に着手する（「手斧始」がおこなわれる）。
English: On February 22, 1792 (March 14, 1792 in new calendar), he died at the age of 40.
Japanese: 寛政4年2月22日(旧暦)（1792年3月14日）、40歳にて示寂。
English: As Buddhist eschatology diffused in the middle of the Heian period, some priests began to propagate "Jodoshu" (Pure Land Sect of Buddhism) to the public.
Japanese: 平安時代中期に至り末法思想が広まると、それに伴って浄土教信仰を庶民に普及する僧たちが現れた。
English: These priests were called "nenbutsu hijiri" ("nenbutsu" [Buddhist invocation] chanting priests), and they led a semi-secular life; that is, an ascetic life while living in a thatched hut far up on a mountain - not in a temple - or going on a pilgrimage.
Japanese: 彼らは念仏聖と呼ばれ、寺院に定住せず深山の草庵に住んだり遍歴しながら修行する半僧半俗の存在だった。
English: OK
Japanese: 聖は、寺院において、学徒（学僧）に相対し、寺院経済を支える禅徒の立場にあった。
English: Groups of hijiri lived in "bessho" (a place separated from a temple), which served as a base of their activities.
Japanese: 聖たちは、寺院から離れて別所と呼ばれる場所に集住し、活動の拠点としていた。
English: One of the famous bessho is Koya Bessho on Mt. Koya, and the nenbutsu hijiri living there was called Koya Hijiri.
Japanese: 名高い別所の一つが高野山にある高野別所であり、ここに住む念仏聖を高野聖と呼んだ。
English: Genku, living in the later Heian period, was also the nenbutsu hijiri of Enryaku-ji Temple's Kurodani Bessho, and Genku was, along with his pupil Shinran, called "Shonin" (the holy priest).
Japanese: 平安後期の源空も延暦寺黒谷別所の念仏聖であり、その弟子の親鸞と併せて、聖人（しょうにん）と呼ばれた。
English: Ippen, living in the middle of the Kamakura period, diffused nenbutsu chanting to the public while wandering local provinces, and he was called 'Sute Hijiri.'
Japanese: 鎌倉時代中期の一遍は諸国を遊行しながら念仏を広め、「捨聖（すてひじり）」と呼ばれた。
English: Chikuun MOTOSAWA (March 26, 1836 - October 13, 1907) was a priest of Jodo Shinshu (True Pure Land Sect of Buddhism) and a Japanese scholar of the Chinese classics, who founded Kakuchi gakusha (the Kakuchi school), known as 'Chonmage gakko' (the school of must-wear a Japanese topknot), located in the present Higashi Murayama-gun, Yamagata Prefecture.
Japanese: 本沢竹雲（もとさわちくうん、1836年3月26日（天保7年2月10日_(旧暦)）-1907年（明治40年）10月13日）は「チョンマゲ学校」として知られる山形県東村山郡所在の格知学舎を開いた浄土真宗の僧で漢学者。
English: Chikuun was his pseudonym, and he also had other appellations, including Rozan, Kozan, Kyodo and Kishokushi.
Japanese: 竹雲は雅号であるが、他に老山、虎山、虚堂、寄嘱子の号(称号)があった。
English: Chikuun MOTOSAWA was born the youngest son of Shuon ADACHI, the chief priest of Saiyo-ji Temple in Hasedo (the present Yamagata City) in March 26, 1836.
Japanese: 本沢竹雲は、天保7年2月10日（1836年3月26日）、長谷堂（山形市）の西養寺住職安達秀恩の末子として生まれた。
English: In 1847, Chikuun temporarily lived in Meien-ji Temple where the family of his elder sister's husband lived) located in Niita Village (part of today's Yamagata City).
Japanese: 弘化4年（1847年）、姉の嫁ぎ先である二位田村（山形市）の明円寺に寄寓する。
English: In the following year, 1848, he went to the north branch of Seitoku Shoin (the present Chiba Prefectural Sakura Senior High School), which was a hanko (domain school) located in Kashiwakura Village where was then part of the Sakura domain, adjacent to there, and managed jinya (regional government office)).
Japanese: 翌嘉永元年、その隣村で陣屋のあった佐倉藩領の柏倉（山形市）の藩校千葉県立佐倉高等学校北庠に通った。
English: In 1851, he studied history and shishogokyo (the Four Books and Five Classics of Confucianism) at Meishinkan (the Kaminoyama domain's hanko), and also learned calligraphy from Ryukei IGARASHI.
Japanese: 嘉永4年（1851年）には上山藩の藩校明新館で歴史や四書五経の勉学に努め、また、五十嵐龍渓を師として書道を学んでいる。
English: In the following year, 1852, he had his name formally entered into his elder sister's family register as an adoptee, and thereafter bore the family name Motosawa.
Japanese: 翌嘉永5年（1852年）には姉夫婦の養子として正式に入籍し、こののち本沢姓を名乗るようになった。
English: In the same year, he went to Katayama Juku (the Yonezawa domain's hanko), but quit for some reason related to his parents' home, and then he returned to Meien-ji Temple and implemented ascetic practices to become a priest.
Japanese: 同年、米沢藩の片山塾でも指導を仰いだが、実家の都合により中途退学し、明円寺に戻って僧侶となる修行に取り組んだ。
English: However, Chikuun kept his passion for knowledge, and so, in 1857, he went to Kyoto and entered Takakura Gakuryo (the seminary of Higashi Hongan-ji Temple of Jodo Shinshu, today's Otani University), where he studied Chinese poetry and Chinese classics.
Japanese: しかし、向学心の衰えない竹雲は安政4年（1857年）、京都へおもむき浄土真宗の高倉学寮に入学して漢詩や漢文学を勉強した。
English: In the following year, 1858, he studied statecraft and literature under Koan FUJIMORI in Edo, and then went back to his home town.
Japanese: 翌安政5年（1858年）には江戸の藤森弘庵に師事して、経論と文学を学んだのち帰郷した。
English: Afterward, when Chikuun visited Edo again, he was asked to succeed Sankei Juku, which was a private school founded by Sokken YASUI, but he declined.
Japanese: そののち再度江戸におもむいた竹雲は安井息軒の三計塾を継ぐよう求められたがそれを断った。
English: He occasionally participated in debates within the Edo bakufu (Japanese feudal government headed by a shogun), because he was asked to give advice on rebuilding the shogunate, but he quit participating in it.
Japanese: また、幕政の立て直しのために見識を求められて江戸幕府の議に参画したこともあったが、そこからも離れた。
English: In 1867, he returned to his home town again, became tokugaku (a school inspector) of Meishinkan in Kaminoyama City, and taught the younger generation.
Japanese: 慶応3年（1867年）には再び郷里に戻り、上山市の明新館の督学となって後進の指導にあたった。
English: But in March 1869, he decided to open his school named 'Kakuchi Gakusha' at the foot of Mt. Goro, on the recommendation of his pupil Rokuemon YUKI, who was nanushi (village headman) of Nukutsu Village (part of the present Tendo City).
Japanese: しかし明治2年（1869年）2月、門下生であった貫津（ぬくつ）村（天童市）名主結城六右衛門の招きで五老山の麓に塾舎「格知学舎」を開設することとなった。
English: Rozan, which was one of Chikuun's appellations, came from this Mt. Goro (in Japanese, reads as "Gorozan"), by which the school was located.
Japanese: 竹雲が老山と号するようになったのは学舎の所在地である五老山にちなむ。
English: The school was completed in 1870, and before long, about 30 boarders and 10-odd students were admitted into the school.
Japanese: 学舎は明治3年（1870年）に落成し、間もなく寄宿生約三十人と通学生十数名が入門している。
English: Thereafter, he taught Chinese classics; mainly, Buddhism and Confucianism, at Kakuchi Gakusha for about 30 years.
Japanese: それ以来三十年余の長きにわたって、格知学舎で仏教、儒教を中心に漢学の指導に当たった。
English: He tried to instill in his pupils that the purpose of study is to practice moral principles, by, for example, giving his hand-written memo that says, 'The purpose of study is nothing but to make one's spirit and deeds good.'
Japanese: 門弟に対しては「学問は心と身を善に移す外無之候」という自筆の書付を手渡し、学問とは人の道を歩み実践するためのものであることを説いた。
English: Chikuun was an earnest supporter of the Tokugawa shogunate, so he deplored the loss of ancient Japanese culture and tradition in the public trend toward the advocacy of Europeanization and the all-European-style life.
Japanese: また熱心な佐幕論者であった竹雲は、世間が欧化主義へと向かい、万事洋風化して、日本古来の文化や伝統が失われていくことを嘆いていた。
English: Therefore, he himself wore a Japanese topknot and Japanese clothes, living at the dormitory of Kakuchi Gakusha with sons who came from land-owning classes in the neighboring villages, so he was called 'Chonmage Sensei' (a teacher with his hair topknot).
Japanese: それゆえ格知寮で近郷地主層の子弟と起居をともにしながら、自ら丁髷を結い和服を着た生活を送ったため、「チョンマゲ先生」と呼ばれた。
English: He also wanted his pupils to wear Japanese clothes and a Japanese topknot and wearing a topknot was a requirement to become his pupil).
Japanese: 門弟にも和装とマゲの生活を求め、マゲを結うことが門人たる資格条件とされた。
English: Chikuun hated the European culture to the bone, so he refused to get on a steam locomotive, and did not use a gas lamp.
Japanese: 竹雲の舶来品嫌いは徹底しており、蒸気機関車にも乗らず、ランプ(照明器具)も用いなかった。
English: Chikuun's knowledge was so profound that he was admired as 'Three Great Confucianists around Murayama' along with Ton SUGAWARA in Yuzawa (the present Murayama City) and Shion SAGAE in Nagatoro (the present Higashine City).
Japanese: 竹雲の学識は湯沢（村山市）の菅原遯、長瀞（東根市）の寒河江市隠と並んで「村山の三儒者」と称された。