nntsuzu/KFTT huggingface dataset:
English: Kesho is one of the four categories of birth for creatures; the others are taisho ransho, shissho and kesho.
Japanese: 化生とは生きものの生まれ方を胎生・卵生・湿生・化生と四種に分けた中の一つ。
English: The original meaning of ojo is to go to the country of Buddha (India), be born in that land to become a Buddha, and to attain enlightenment.
Japanese: 往生の本来の意味は、仏になり悟りを開くために、仏の国に往き生まれる事である。
English: Thus the primary meaning of ojo is to become a Buddha but not simply to go to the Pure Land of Amitabha.
Japanese: よって、往生の本義は、ただ極楽浄土に往く事にあるのでなく、仏になる事にある。
English: In the context of Mahayana Buddhism, it was considered that because one must have juki (endorsement) by Buddhas to attain Buddhahood based on their guidance, the way to become a Buddha is to be born in Buddha lands.
Japanese: 何故仏国土に往生する事が、成仏の方法となるかというと、成仏には、仏の導きと仏による成仏への保証(授記)がなければならないからである。
English: It was further considered that, given independent self-training without Buddhas' guidance nor their juki (endorsement), one could become an Arakan or Byakushibutsu; however, once they become either Arakan or Byakushibutsu they could not attain Buddhahood.
Japanese: これらのない独自の修行は、阿羅漢(あらかん)や辟支仏(びゃくしぶつ)となる事は出来るが、それらになると二度と仏となる事が出来ない、と大乗仏教では考えられていた。
English: For one to understand that he is empty and nothing, the state of 'ego' should not exist while one is in training.
Japanese: 自己の空無なる事を悟るためには、修行している事に「自らが」という立場があってはならない。
English: Assuming that it is impossible to attain Buddhahood as long as there is ego-consciousness, it will be impossible to remove the ego-consciousness by oneself.
Japanese: 自我意識が残る限り成仏は不可能とすれば、自我意識の払拭は自己自らでは不可能となる。
English: It is the standpoint of Jodo-mon (Gateway of the Pure Land) that this is the reason one needs to meet and see Buddha to attain Buddhahood.
Japanese: ここに、成仏に逢仏、見仏を必要とする理由がある、というのが浄土門の立場である。
English: Because when people die they are immediately reborn in the land of Buddha, ojo, as in 'gokuraku ojo' (go to paradise) and 'jodo ojo' (go to the Pure Land) generally means birth after death.
Japanese: 往生とは極楽往生、浄土往生といわれるように、人間が死んで仏の国に生まれるから、一般的に死後の往生の意味である。
English: Additionally, the world one goes to when he or she dies is the world of Buddha, so to be born in that world is to become a Buddha.
Japanese: しかも、往生する世界は仏の世界であり、そこに生まれる事は成仏する事である。
English: In reality, because ojo means to die and, moreover, to become a Buddha, it is considered that the line of thought where one would become a Buddha upon death became common.
Japanese: 往生は現実には死であり、さらに仏になることなので死んだら仏という考え方が一般化したと考えられる。
English: Death due to a natural cause, such as succumbing to old age and particularly multiple organ failure due to old age, is often referred to as a peaceful death.
Japanese: 中でも老衰やそれに伴う多臓器不全などの自然死による他界を大往生と呼ぶことが多い。
English: It is considered that this definition of 'ojo' became further secularized, so that it meant 'to be cornered and not know what to do.'
Japanese: この往生の意味が、さらに俗化して「身のおきどころがなく、おいつめられた時」を往生するとなったと考えられる。
English: Zenjo (dhyaana in Sanskrit, jhaana in Pali) is to meditate and observe the truth while focusing one's mind.
Japanese: 禅定（ぜんじょう、サンスクリット：dhyaana、パーリ語：jhaana）は、心を統一して瞑想し、真理を観察すること。
English: It also means the stability attained through Zenjo under which neither one's mind nor body is unsettled by anything.
Japanese: またそれによって心身ともに動揺することがなくなった、安定した状態を指す。
English: It is the compound term of 'zen,' a transcription of Sanskrit dhyaana, and its free translation 'jo,' which has the same meaning as zanmai.
Japanese: サンスクリット語のdhyaanaの音写である「禅」と、その意訳した「定」の複合語で、三昧と同義語である。
English: Originally, it was Daigo Zenna haramitsu (paramita), one of six haramitsu that bosatsu (Bodhisattva) of Mahayana Buddhism was obliged to practice.
Japanese: 元来は、大乗仏教の菩薩が実践すべき修行徳目である六波羅蜜のうちの第五禅那波羅蜜（ぜんなはらみつ）のことである。
English: Zenna (Dhyāna) is translated as 'Zenjo' and means stabilizing the unsettled mind by thinking the truth.
Japanese: 禅那(Dhyāna)は「禅定」と訳され、真理を思惟して散乱の心を定止することを指している。
English: In the process of attaining such a state, according to Agama Sutra, there are four stages ranging from shozen (the first Dhyana) to daishizen (the fourth Dhyana).
Japanese: 阿含経典では、この状態に至る過程には、まず初禅から第四禅までの4段階があるとしている。
English: After that, according to the sutra, there are another four stages called Kumuhensho (the lowest heaven of Mushikikai (the realm of non-form)),Shikimuhensho (the second lowest heaven of Mushikikai), Musho-usho (the third lowest heaven of Mushikikai) and Hisohihisosho (the highest heaven of Mushikikai).
Japanese: 次に空無辺処・識無辺処・無所有処・非想非非想処の4段階があるとする。
English: In Buddhism, religious precepts, Zenjo and wisdom are referred to collectively with the common phrase 'kai (precepts), jo (zenjo) and kei (wisdom).'
Japanese: また、「戒・定・慧」と言われるように、仏教においては戒律を守ることと禅定と智慧とはセットになっている。
English: Although this sect brought forth a new definition of Zenjo (i.e., Zazen) and had the aspect of completely denying the existing Buddhism, it prospered in the era of the Tang Dynasty.
Japanese: それは禅定（＝坐禅）に新しい定義を与え、従前の仏教を真向から否定するような面を持つものだったが、唐代に隆盛を極めた。
English: Sanmai (三昧, transcription of Samādhi) means the ultimate state of mental concentration attained through zen, in the case of Buddhism, or through meditation, in the case of Hinduism.
Japanese: 三昧（さんまい、Samādhi,サマーディの音写）とは、仏教における禅、ヒンドゥー教における瞑想において、精神集中が深まりきった状態のこと。
English: The term "Samādhi" is rooted in the tradition of meditation in India and is used not only in Buddhism but also in Hinduism and Yoga, which share a common background.
Japanese: Samādhiという語は、インドの瞑想の伝統の中で培われたものであり、仏教だけでなく、共通の背景を持つヒンドゥー教・ヨーガの用語としても用いられている。
English: In the process of attaining Sanmai, according to Agama Sutra, there are four stages from shozen (the first Dhyana) to daishizen (the fourth Dhyana).
Japanese: 仏教の阿含経典では、この三昧に至る過程には、まず初禅から第四禅までの4段階があるとする。
English: After that, according to the sutra, there are another four stages called Kumuhensho (the lowest heaven of Mushikikai (the realm of non-form)), Shikimuhensho (the second lowest heaven of Mushikikai (the realm of non-form)), Musho-usho (the third lowest heaven of Mushikikai (the realm of non-form)) and Hisohihisosho (the highest heaven of Mushikikai (the realm of non-form)).
Japanese: 続いて空無辺処・識無辺処・無所有処・非想非非想処の4段階があるとする。
English: Further, there is the ultimate stage in which 'the movement of mind stops completely (metsujinjo),' and these nine stages are collectively called 'Kushidaijo.'
Japanese: さらに深まった状態として「心のあらゆる動きが全く止滅した状態（滅尽定）」があるとしており、以上9の段階を「九次第定」と数えている。
English: The above process is related to the hierarchical structure of sangai (three realms): Yokkai, the realm of desire; Shikikai, the realm of form; and Mushikikai, the realm of non-form.
Japanese: 以上の過程は、三界（欲界・色界・無色界）の階層構造とも関連している。
English: Yokkai (consciousness based on desire) becomes 'sanchi' through the above process.
Japanese: 上記の過程を通して、欲界（欲望を原理とする日常意識）は「散地」となる。
English: Mushikikai was also divided into four classes (Shimushikijoten): Kumuhenshoten (heaven of Kumuhensho), Shikimuhenshoten (heaven of Shikimuhensho), Musho-ushoten (heaven of Musho-usho) and Hisohihisoshoten (heaven of Hisohihisosho).
Japanese: 無色界は空無辺処天・識無辺処天・無所有処天・非想非非想処天の階層（四無色定天）に分かれてゆくのである。
English: The long-standing belief is that the enlightenment attained by Shakyamuni should have been the stage that transcends Shimushikijoten.
Japanese: 釈迦の得た悟りというのは、この四無色定天をも超えた何らかの境地にあると後の人々から理解されている。
English: According to Buddhist literature, Shakyamuni arrived at the stage of Musho-usho and Hisohihisosho soon after he entered the Buddhist priesthood.
Japanese: 仏典によれば、釈迦は出家してすぐに無所有処と非想非非想処の境地に到達した。
English: However, because he was unsatisfied with the above stage he practiced kugyo (asceticism), and then, after abandoning kugyo, he pursued a new way of practice.
Japanese: しかし、そこで満足せず苦行を行い、さらに苦行を捨てて新しい行法を求めた、という。
English: The initial Mahayana Buddhism emphasized Sanmai and the importance of 'Hyakuhachi zanmai' (one hundred eight kinds of samadhi) etc., were preached in the Prajnaparamita-sutra.
Japanese: 初期大乗仏教では三昧を重視し、般若経典では「百八三昧」等が説かれている。
English: Tendai Chigi in the Sui Dynasty period, asserted that stopping mental function through Sanmai alone was meaningless for Buddhism.
Japanese: 隋の天台智顗は、仏教にとっては三昧によって精神作用を静止すること自体には意味がないとした。
English: He preached that Shikan (Tendai meditation) should work not only for stopping mental function but also for 'viewing;' in other words, there must be shoken (the right view) of Hasshodo (the Noble Eightfold Path).
Japanese: 止観は精神の止息状態だけでなく、「観」となって働かなければならない、すなわち八正道の正見がなくてはならない、と説明している
English: Shishuzanmai (the four kinds of Sanmai) based on Makashikan (the Mahayana practice of shikan) are categorized into four, as shown below.
Japanese: 摩訶止観による四種三昧（ししゅざんまい）は、次の四つに分けられている。
English: In daily life, the above Buddhist term is sometimes used in its broad interpretation, which means continuing to do something or 'devoting oneself to something.'
Japanese: 日常表現では上述の仏教用語を拡大解釈して、あることばかり続いている、「～に漬かりっぱなし」という意味で用いられることもある。
English: (reading-zanmai; study-zanmai; and extravagance-zanmai, etc. In these cases, Sanmai is pronounced '-zanmai,' a voiced syllable of Sanmai).
Japanese: （読書三昧、勉強三昧、ぜいたく三昧など。この場合、連濁して「～ざんまい」と発音される）
English: "Onriedo (also called Enriedo)," a term associated with the Jodo (Pure Land) sect, is often used to express an antithesis with Gongujodo (seeking rebirth in the Pure).
Japanese: 厭離穢土(おんりえど、えんりえど)とは、浄土教の用語で、欣求浄土と対句で使われることが多い。
English: It means to evade and leave this corrupt world as the unclean land (the defiled world), and to yearn to go to the paradise of Amida Buddha because it is the pure land.
Japanese: この娑婆(しゃば)世界を穢(けが)れた国土(穢国)として、厭い離れるという意味であり、阿弥陀仏(あみだぶつ)の極楽世界は清浄な国土であるから、そこへの往生を切望するという意味である。
English: Its origin derives from the name of the opening chapter of "Ojoyoshu (Buddhism book)" by MINAMOTO no Makoto (a court noble), the content of which shows the basic characteristics of the thoughts of the Jodo sect as well as Gongujodo.
Japanese: 語源は、源信(公卿)の『往生要集』冒頭の章名に由来するが、その内容は欣求浄土とともに、浄土教思想の基本的特質を表している。
English: Wasan means an anthem sung in Japanese to praise Buddha, Bosatsu, Soshi (founder of a sect), ancient virtue, Buddhist scriptures, creed, etc.
Japanese: 和讃（わさん）は、仏・菩薩や祖師・先徳、経典・教義などを日本語で讃歎した讃歌。
English: Many of the Wasan were made in poems of the seven-five syllable style, and were chanted with the intonation that was popular in the period when the Wasan was made.
Japanese: 七五調で作られたものが多く、これに創作当時流行していた節を付けて朗唱する。
English: The oldest Wasan was made in the Heian period, and there were popular Wasan called 'Hokke santan' and 'Momosaka sandan.'
Japanese: 創作は古く平安時代にさかのぼり、「法華讃歎」「百石（ももさか）讃歎」などが流行した。
English: Such old Wasan included 'Hongakusan' which is said to have been made by Ryogen, 'Gokurakujodo Mida wasan' made by Senkan (Dento Daihosshi), 'Gokuraku rokuji san' and 'Raigo san' made by Genshin (a monk).
Japanese: そのような古い和讃に、良源作と伝えられる「本覚讃」、千観の作になる「極楽浄土弥陀和讃」、源信_(僧侶)の作「極楽六時讃」「来迎讃」などがある。
English: In the Kamakura period, Wasan was widely recognized with the propagation of Buddhism, and became popular in various sects of Kamakura Bukkyo (new Buddhist movements of the Kamakura Period).
Japanese: 鎌倉時代には、和讃は布教の用に広く認められ、鎌倉仏教各宗で流行をした。
English: Famous Wasan were 'Sanjo wasan' (three Buddhist verses) (Jodo-wasan, Koso-wasan, Shozomatsu-wasan) made by Shinran, the founder of the Jodoshinshu sect (True Pure Land Sect Buddhism), 'Jogo Wasan' including 'Betsugan san' by Ippen of the Jishu sect and 'Ojo san' by Taa.
Japanese: 浄土真宗の親鸞作の「三帖和讃」（浄土和讃・高僧和讃・正像末和讃）や、時宗の一遍作「別願讃」や他阿作「往生讃」などを含む「浄業（じょうごう）和讃」などが代表である。
English: Such Wasan chants became widely influential among ordinary people and affected Japanese music greatly; their effect can be still found in the singing methods of Minyo (traditional folk songs), songs and ballads, especially Enka (Japanese ballad).
Japanese: こうした和讃は、広く民衆の間に流布し、日本の音楽に大きな影響を与え、民謡や歌謡、ことに演歌などの歌唱法に影響の形跡が残っている。
English: The term means that those who pass into Amida Buddha's Pure Land can meet Buddha and many Bosatsus in the same place.
Japanese: 阿弥陀仏の極楽浄土に往生したものは、浄土の仏・菩薩たちと一処で出会うことができる、という意味である。
English: According to the Jodo Shinshu sect, those who believe in invocation are considered to be reborn in the Pure Land soon after they pass away, and sometimes 'Kueissho' is carved on their tombstones.
Japanese: 浄土真宗では、念仏の信仰に生きる人は、この世の命が終わるとただちに浄土に生れるとし、そこで墓碑に「倶会一処」と刻むことがある。
English: It expresses their wish to be born in the Pure Land, where their ancestors have already been reborn, and their pleasure to be reborn in the Pure Land.
Japanese: それは、先に浄土に往生している先祖たちと、共に同じ浄土に生まれたいと思う心持ちを表したものであるし、また同じ浄土へ往生させていただくことを喜ぶ姿でもある。
English: Including Oso-eko (Virtue as instructed by Amida for going to the Pure Land), the alternative of the two types, both Eko together are called 'O-Kan Ni-eko' forming the primary doctrine of Jodo Shinshu (the True Pure Land Sect of Buddhism).
Japanese: もう一方の「往相回向」と合わせ、「往還二回向」とよび、浄土真宗における、中心教義である。
English: T'an-luan (early Chinese Pure Land philosopher and popularizer) explains Genso-eko in his main literary work "Muryoju-kyo Ubadaisha Ganshoge-chu" (Commentary on [Vasubandhu's] Upadesa on the Sutra of Immeasurable Life) (also known as Ojoron-chu or Wangsheng lun zhu - Notes on the Treatise about Birth (in the Pure Land)) as follows:
Japanese: 曇鸞が、その主著『無量寿経優婆提舎願生偈註』（『往生論註』）の中で、下記の通り「還相回向」を釈している。
English: Instructions on virtue for returning to this world teaches that after being born in the pure land and completing the requirements for samatha and vipasyana, attaining the power of compassion, one can return and enter the deep forests of birth-and-death, teach and guide sentient beings, and bring together all who enter the Buddha-wayr.
Japanese: 還相とは、かの土に生じをはりて、奢摩他・毘婆舎那・方便力成就することを得て、生死の稠林に回入して、一切衆生を教化して、ともに仏道に向かへしむるなり。
English: Therefore, 'It is to fulfill a compassionate mind by accepting virtue as first priority.'
Japanese: このゆゑに、「回向を首として大悲心を成就することを得たまへるがゆゑなり」
English: Genso-eko means that one is endowed by Amida Tathagata with the ability to attain birth in the Pure Land of Amida Tathagata; to fulfill the practice of concentration and observation; to gain the power of enlightenment; to return to the world of birth-and-death, i.e. this world; to convert all sentient beings; and guide them to follow the way of Buddha together.
Japanese: 還相回向というのは、阿弥陀如来の浄土に往生して、止観行を成就し教化する力を獲得し、生死の世界、つまりこの世に還り来たって、すべての衆生を教化して、一緒に仏道に向かわせようとする力を、阿弥陀如来から与えられること。
English: What should be noted here is that if Genso-eko is a being who attained birth in the Pure Land is bestowed by Amida with the ability to return to the defiled land taking the form of a bodhisattva to save people.
Japanese: ここで注意したいのは、これを単に、浄土に往生した者が、菩薩の相をとり再び穢土に還り来て、衆生を救済するはたらきを阿弥陀如来から与えられること。
English: Interpreted as that, one is inclined to conceptualize something like a spirit which has returned from the Pure Land to this world.
Japanese: このように解釈すると、浄土から帰ってきた霊魂のようなものを想定してしまう。
English: However, as indicated in a very forthright statement made by Shoma, a well known myokonin (a religious person): Some have happily picked up Namu-amida-butsu which I have happily spit from my mouth,' Genso-eko can be interpreted as hearing someone chanting the Name of the Buddha (Namu-amida-butsu), the sentient beings grasp that the existence that someone chanting the Name is the works of Amida Tathagata, and that the Name they themselves chant is the very form of returning from the Pure Land.
Japanese: しかし、妙好人の庄松（しょうま）が、オラが喜んで捨てた「南無阿弥陀仏」を、拾うて喜ぶ者がおると端的に表現したように、還相回向を、念仏者の口から出てくる名号を聞いて、称名をする人間がいることを、阿弥陀如来のはたらきととらえ、自らが称えた名号を指して浄土から還ってきた相（すがた）と解する。
English: In this regard, Vasubandhu, the author, says the single broad unfettered mind awakens universally.
Japanese: ここをもつて論主（世親）は広大無碍の一心を宣布して、あまねく雑染堪忍の群萌を開化す。
English: Amida's compassionate instructions of virtue necessary for reaching the Pure Land and then returning again to this world, is made clear by the MasterT'an-luan; and with concern and care, he teaches the significance of those who are benefited and then go on to benefit others.
Japanese: 宗師（曇鸞）は大悲往還の回向を顕示して、ねんごろに他利利他の深義を弘宣したまへり。
English: Oso-eko (Amida's instructions on virtue for entering the Pure Land) is one of Jodo Shinshu's (the True Pure Land Buddhist Sect) important doctrines and corresponding term to Genso-Eko (Amida's instructions on virtue for returning to this world).
Japanese: 往相回向（おうそうえこう）とは、浄土真宗の重要な教義で、還相回向（げんそうえこう）に対する言葉である。
English: T'an-luan (early Chinese Pure Land philosopher and popularizer) explains Oso-eko in his main literary work "Muryoju-kyo Ubadaisha Ganshoge-chu" (also known as Ojoronchu) (Commentary on Vasubandhu's Upadesa on the Sutra of Immeasurable Life, also known as Ojoron-chu or Wangsheng lun zhu (Notes on the Treatise on Birth - in the Pure Land): Oso-eko means to give to all others one's virtues acquired through practicing good conduct and accumulating merits, and to aspire that everyone including oneself attains birth in Amida's Pure Land.
Japanese: 中国の曇鸞の主著『無量寿経優婆提舎願生偈註（往生論註）』のなかに、自分の行じた善行功徳をもって他の人に及ぼし、自分と他人と一緒に弥陀の浄土に往生できるようにと願うことが往相回向であるとする。
English: Shinran maintains that both Oso-eko and Genso-eko can only be achieved by the Other Power out of Amida's instructions and giving of virtue, and rejecting self-power where one tries to attain enlightenment by practicing good conduct and accumulating merit through one's own efforts.
Japanese: 親鸞は、往相回向も還相回向もともに、阿弥陀仏によって回向された他力によるものであるとして、自分の力をたのんで善行功徳を行じる自力を排した。
English: The central purpose of this sutra is that Amida, by creating the Vows, has opened the doors to the dharma-storehouse, displaying his compassion for small, lesser creatures, chooses and grants a virtuous treasure.
Japanese: この経の大意は、弥陀、誓を超発して、広く法蔵を開きて、凡小を哀れんで選んで功徳の宝を施することを致す。
English: Shakyamuni came into this world and preached the way to enlightenment, to save the multitudes of living creatures by blessing them with benefits that are truthful and genuine.
Japanese: 釈迦、世に出興して、道教を光闡して、群萌を拯ひ恵むに真実の利をもつてせんと欲すなり。
English: So, to preach Tathagata's Primal Vow is the true intention of this sutra; the essence is in the Name of the Buddha.
Japanese: ここをもつて如来の本願を説きて経の宗致とす、すなはち仏の名号をもつて経の体とするなり。
English: It is understood as "the Vow for the name all Buddhas extol," " all Buddhas Vow to say the Name," and " all Buddhas have Vowed to praise the Name," "the Vow to instruct virtue for our journey" and "the Vow for which reciting the Name is chosen."
Japanese: すなはちこれ諸仏称揚の願と名づく、また諸仏称名の願と名づく、また諸仏咨嗟の願と名づく、また往相回向の願と名づくべし、また選択称名の願と名づくべきなり。
English: Great faith is the way to attain longevity and immortality, the awesome way to awake aspirations for the pure and to reject the corrupt, the honest mind taught to us through this chosen Vow, the faith that realizes Amida's benefiting of others, the true mind shining like a diamond jewel that is indestructible, the pure faith whereby a person can easily find the Pure Land where no one goes, a single mind, understood by those who are embraced and protected by the compassionate light, the great faith, rare and unsurpassed, the quickest path that is difficult for people to accept, the true reason for attaining nirvana, the white path by which all virtues are instantly fulfilled and the vast sea of faith that is the true reality.
Japanese: 大信心はすなはちこれ長生不死の神方、欣浄厭穢の妙術、選択回向の直心、利他深広の信楽、金剛不壊の真心、易往無人の浄信、心光摂護の一心、希有最勝の大信、世間難信の捷径、証大涅槃の真因、極速円融の白道、真如一実の信海なり。
English: This great selected Primal Vow of the threefold mind, the Vow of sincerity and trustfulness, and may also be called the Vow of faith, which is Amida's instructions on virtue for our journey forward.
Japanese: この大願を選択本願と名づく、また本願三心の願と名づく、また至心信楽の願と名づく、また往相信心の願と名づくべきなり。
English: For the ever sinking foolish and ignorant in birth-and-death, the multitudes caught in revolving transmigration, it is not difficult to attain of the fruit of enlightenment; the real difficulty is realizing faith in it's true and real form.
Japanese: しかるに常没の凡愚、流転の群生、無上妙果の成じがたきにあらず、真実の信楽まことに獲ること難し。
English: The reason is because this realization comes about through Tathagata's powerful support; completely through the power of compassion and wisdom.
Japanese: なにをもつてのゆゑに、いまし如来の加威力によるがゆゑなり、博く大悲広慧の力によるがゆゑなり。
English: A sentient being of extreme evil, profound, and gigantic, will realize great joy and receive love and veneration of all the honored sacred ones.
Japanese: ここをもつて極悪深重の衆生、大慶喜心を得、もろもろの聖尊の重愛を獲るなり。
English: To unveil, with steadfast devotion, the true understanding: It is a wonderful state achieved through Amida's pure benefiting of others; it is the ultimate flowering of supreme nirvana.
Japanese: つつしんで真実の証を顕さば、すなはちこれ利他円満の妙位、無上涅槃の極果なり。
English: When the foolish ones possessing blind passion, the multitudes caught in the endless birth-and-death circle defiled by evil karma, realize the mind and practice what Amida instructs them to do on their journey forward, they immediately join the truly settled of the Mahayana.
Japanese: しかるに煩悩成就の凡夫、生死罪濁の群萌、往相回向の心行を獲れば、即のときに大乗正定聚の数に入るなり。
English: Amida Tathagata emerges from suchness and is manifested in various bodies; transformed, accommodated, and fulfilled.
Japanese: しかれば弥陀如来は如より来生して、報・応・化、種種の身を示し現じたまふなり。
English: As can be seen from the above, how foolish beings attain birth in the Pure Land is explained through Teaching, Practice, Faith, and Enlightenment.
Japanese: 以上のように、凡夫が浄土に往生する相（すがた）を、教・行・信・証とで説明する。
English: Teaching shows how Amida came to establish the Vows, which is expounded in "Bussetsu Muryoju-kyo" (the Sutra of the Buddha of Immeasurable Life); the Vows themselves; and how everything relies on Amida's directing of virtues based on his wisdom and compassion.
Japanese: 教とは『仏説無量寿経』に説かれる阿弥陀仏の発願の経緯と、その願そのものと、仏の智慧と慈悲によってすべてが回向されていることを明かす。
English: This does not mean practice when foolish beings direct their merit toward attaining birth, but is the practice fulfilled when Amida instructs out of great compassion.
Japanese: 行とは、凡夫が往生のために行う行ではなく、阿弥陀仏が行じ終わってその功徳を凡夫に回向するとする。
English: Faith is not the belief that foolish beings have in Amida, but is what is instructed to them by the power of the Primal Vow.
Japanese: 信も、凡夫が阿弥陀仏を信じるのではなく、本願の力によって信が凡夫に回向されるものである。
English: Similarly, it is explained that Enlightenment is what is attained by Amida and is directed to living beings.
Japanese: 証もまた阿弥陀仏によって仕上げられたものであり、それが回向されるとみるのである。
English: Such terms as Tariki-eko (directing of virtues by another Other Power) and Tariki-hongan (Salvation through the power of Amida's Primal Vow) have thus emerged through the conception that the Kyogyoshinsho is all brought to perfection by Amida,
Japanese: このように、教行信証すべてが阿弥陀仏によって仕上げられて、それが凡夫に回向されていると見ることから、他力回向といい、他力本願と言うのである。
English: Especially in Jodo Shinshu, it is general to call danto and believers 'monto,' but it's rare that one would refer to the danto of other Buddhist sects by that name.
Japanese: ことに浄土真宗の檀徒・信者を「門徒」と呼ぶことが一般的であり、他宗派の檀徒を門徒と呼ぶことは少ない。
English: In "Ofumi" (Gobunsho), by Rennyo: 'If believers decide to hold their beliefs, each and every one of the monto should go to the Pure Land.'
Japanese: 蓮如の『御文』（『御文章』）…「よく信心決定したまはば、その末末の門徒までも、ことごとく今度の一大事の往生をとぐべきなり」
English: Agui Shodo Kyodan was one of religious branches of Buddhism during the Northern and Southern Courts period (Japan).
Japanese: 安居院唱導教団（あぐいしょうどうきょうだん）は日本の南北朝時代(日本)の仏教宗派の1つ。
English: Further, the word 'Agui Shodo Kyodan,' indicating this group of people, is a historical term in the present day, since they weren't referred to that way during their own time.
Japanese: なお、この集団を指す「安居院唱導教団」という語は、現代の歴史学上の用語であり、当時そう呼ばれていたわけではない。
English: Kozui OTANI (December 27, 1876 – October 5, 1948) was a religionist and an explorer of Japan.
Japanese: 大谷光瑞（おおたにこうずい、1876年（明治9年）12月27日-1948年（昭和23年）10月5日）は日本の宗教家、探検家。
English: Later, he entered an English school called Kyoritsu-Gakusha (that was different from Kyoritsu-gakko which was known for its curriculum preparing for entrance exams) which Shinpachi SEKI opened, but still dropped out.
Japanese: その後、尺振八の開いた共立学舎（当時受験校で知られていた共立学校とは別）という英学校に入学するもやはり退学。
English: In August 1902 as a part of the activities of the religious organization, he went to India to explore Central Asia and excavate Buddhist remains.
Japanese: 1902年8月、教団活動の一環として西域探検のためインドに渡り、仏蹟の発掘調査に当たった。
English: On the morning of January 14, 1903 in the suburbs of Rajgir in Bihar Province, he discovered Mt. Ryojusen under the morning sunlight, which was connected with Buddha and was a mountain in a mysterious area.
Japanese: 1903年1月14日朝、ビハール州ラージギル郊外で長らく謎の地の山であった旭日に照らされた釈迦ゆかりの霊鷲山を発見している。
English: In January 1903, his father Koson died and thus he came back to Japan to succeed the chief priest, but he continued exploration and research activities until 1904.
Japanese: その1903年1月に父・光尊が死去し、門主を継職するため帰国したが、探検・調査活動は1904年まで続けられた。