nntsuzu/KFTT huggingface dataset:
English: He decided unwillingly to return to his administrative duties in 1489 when his son, Yoshihisa, died in the battle during the subjugation of Rokkaku, but his official wife, Tomiko HINO, opposed to his return.
Japanese: 子の義尚が延徳元年（1489年）に六角討伐の陣中で死去したため、やむなく政務の場に復帰することを決意するが、正室の日野富子が義政の復帰に反対した。
English: Furthermore, Yoshimasa was stricken with paralysis, which made it difficult for him to assume administrative duties, so he made peace with his brother, Yoshimi, who had defected to the Province of Mino, and adopted Yoshimi's eldest son, Yoshiki (Yoshitane) ASHIKAGA, and assigned him as the 10th Shogun and entrusted him with the governmental affairs after his passing.
Japanese: さらに義政自身も中風に倒れて政務を執ることが困難となったため、美濃に亡命していた弟の義視と和睦し、義視の嫡男・足利義材（義稙）を自らの養子に迎えることで第10代将軍に指名して後事を託した。
English: He employed landscape artist, Zenami, painter of KANO party, Masanobu KANO, and noh artist, Onami, among others, and he constructed Higashiyama-dono villa on the grounds of Higashiyama (it later became Jisho-ji Temple, and Ginkaku and Togu-do Hall still remain to this day).
Japanese: 庭師の善阿弥や狩野派の絵師狩野正信、能楽者の音阿弥らを召抱え、東山の地に東山殿を築いた（のちに慈照寺となり、銀閣、東求堂が現在に残る）。
English: In contrast to the lavish Kitayama culture represented by Kinkaku from the 3rd Shogun Yoshimitsu's era, the culture of this period is called "Higashiyama culture" that emphasizes wabi-sabi (simplicity and quietude) as represented by Ginkaku.
Japanese: この時代の文化を金閣に代表される3代義満時代の華やかな北山文化と対照的に、銀閣に代表されるわび・さびに重きをおいた「東山文化」と呼ばれる。
English: Politically, he was unable to suppress the immense influential powers of the Hino family and his aides, who had been powerful since the time of his grandfather, and therefore, it can be said that he aided the decline of the Shogunate's power.
Japanese: 政治的には、祖父の時代から絶大な影響力を保持していた日野家や側近の力を抑えきれず、幕府権力の衰退を助長したといえる。
English: After Yoshinori's death, in 1451, he restored the tally trade (between Japan and the Ming dynasty) that had been discontinued, and it continued until mid-16th century.
Japanese: 義教の死後中断していた勘合貿易を宝徳3年（1451年）に復活させ、これは以後16世紀半ばまで続いた。
English: Ironically, the revival of tally trade and the rebuilding plan of financial circumstances by the Shogunate's officials, who were his aides, and Shugo daimyo who robbed the administrative power from Yoshimasa, were successful and therefore the Shogunate's financial situation was very stable during the first half of Yoshimasa's rule, just as it had been during Yoshimitsu's era.
Japanese: 皮肉にも勘合貿易の復活や義政から実権を奪った守護大名や側近の幕府官僚の財政再建策が功を奏して、義政の治世前半は義満の時代と並んで幕府財政は安定期であったとされている。
English: However, instead of using his accomplishments to restore the Shogunate's power or aid his people, Yoshimasa spent it on his hobbies such as architecture and landscaping, creating the cause of the financial difficulties experienced after the Onin war.
Japanese: だが、義政はその成果を幕府の権威回復や民衆の救済にではなく、趣味の建築や庭園に費やしてしまい、応仁の乱後の財政難の原因を作ってしまった。
English: "Higashiyama-dono Oniwa" (Higashiyama-dono garden) by Ken ASAMATSU, Igyo Collection, volume 29, "Kuroi Yuenchi" (black amusement park), Kobunsha, 2002.
Japanese: 朝松健『東山殿御庭』－異形コレクション第29巻【黒い遊園地】（光文社、2002年）
English: "Hana no Ran," NHK period drama, April to December, 1994, Yoshimasa played by Takuto NISHITANI, Ebizo ICHIKAWA (11th) and Danjuro ICHIKAWA (12th).
Japanese: 『花の乱』（NHK大河ドラマ、1994年4月～12月、義政役：西谷卓統→市川海老蔵(11代目)→市川團十郎(12代目)）
English: Honen was a Japanese Buddhist monk from the late Heian Period to early Kamakura Period, and the founder of Pure Land Sect.
Japanese: 法然（ほうねん）は、平安時代末期から鎌倉時代初期の日本の僧侶で、浄土宗の開祖。
English: His daishi-go currently are: Enko (Emperor Higashiyama, 1697), Tozen (Emperor Nakamikado, 1711), Ejo (Emperor Momozono, 1761), Kokaku (Emperor Kokaku, 1811), Jikyo (Emperor Komei, 1861), Meisho (Emperor Meiji, 1911) and Wajun (Emperor Showa, 1961), and he receives an honorary title every 50 years from the emperor at that time.
Japanese: 大師号は、現在「円光（東山天皇1697年）・東漸（中御門天皇1711年）・慧成（桃園天皇1761年）・弘覚（光格天皇1811年）・慈教（孝明天皇1861年）・明照（明治天皇1911年）・和順（昭和天皇1961年）大師としており、50年ごとにときの天皇より諡号を賜る。
English: Genku is considered to be the original patriarch in True Pure Land Sect (Shinran is called the founder).
Japanese: 浄土真宗では、源空を元祖とする（親鸞は、開祖もしくは宗祖と呼ばれる）。
English: His disciple, Shinran, praised his true master Genku or Genku Sho'nin in "Shoshin Nenbutsuge" as well as in "Koso Wasan," and it was the joy if his lifetime to be Genku's disciple.
Japanese: 弟子である親鸞は、本師源空や源空聖人と『正信念仏偈』『高僧和讃』などにおいて称し、師事できた事を生涯の喜びとした。
English: He was born in Kume, Mimasaka province (present day Kumenan-cho, Kume-gun, Okayama Prefecture) as a child of a control agent (oryoshi), Tokikuni URUMA and a mother, Hataujikimi.
Japanese: 美作国久米（現在の岡山県久米郡久米南町）の押領使・漆間時国（うるま　ときくに）と、母・秦氏君との子として生まれる。
English: According to "Shijuhachikan den" (Emperor's document), when he was 9 years old, he lost his father due to an attack at night by a warrior Sada-akira of Minamoto clan, but because of his father's final words he gave up his desire for a revenge.
Japanese: 『四十八巻伝』（勅伝）などによれば、9歳のとき、源内武者貞明の夜討によって父を失うが、その際の父の遺言によってあだ討ちを断念する。
English: Influenced by Zendo's "Kanmuryoju-kyosho (Kangyosho)" (Commentary on the Meditation Sutra) at the age of 43 in 1175, he began to pursue senju-nenbutsu (Exclusive Nenbutsu), and he left Mt. Hiei-zan to live in Higashiyama Yoshimizu and began to spread the teaching of Nenbutsu.
Japanese: 承安(日本)5年（1175年）43歳の時、善導の『観無量寿経疏』（観経疏）によって専修念仏に進み、比叡山を下りて東山吉水に住み、念仏の教えを弘めた。
English: In 1186, he debated on Shojo-nimon (Ohara mondo) at Ohara Shorinin, and in 1198 he authored "Senchaku Hongan Nenbutsu Shu (Senchaku Shu)" (Passages on the Selection of the Nenbutsu in the Original Vow).
Japanese: 文治2年（1186年）大原勝林院で聖浄二門を論じ（大原問答）、建久9年（1198年）『選択本願念仏集』（選択集）を著した。
English: In 1204, the monks at Mt. Hiei-zan mobilized to urge an end to senju-nenbutsu, and Honen responded by writing 'Shichikajo Seikai' (The Seven Articles of Religious Commandments) and sending it to Enryaku-ji Temple with signatures of 190 disciples.
Japanese: 元久元年（1204年）比叡山の僧徒は専修念仏の停止を迫って蜂起したので、法然は「七箇条制誡」を草して門弟190名の署名を添え延暦寺に送った。
English: However, a letter from Kofuku-ji Temple ordered an end to Nenbutsu, and later, in 1207, Honen was returned to secular life and exiled in Tosa province (Sanuki province in actuality), where he took the name Motohiko FUJII.
Japanese: しかし興福寺の奏状により念仏停止の断が下され、のち建永2年（承元元年・1207年）法然は還俗され藤井元彦を名前として、土佐国（実際には讃岐国）に流罪となった。
English: Four years later, in 1211, he was pardoned and he came back to Kyoto, and he died on January 25 of the following year at the age of 78.
Japanese: 4年後の建暦元年（1211年）赦免になり帰京し、翌年1月25日に死去、享年80（満78歳没）。
English: On January 23, 1212, as a response to a request by Genchi, he wrote his will, "Ichimai-kishomon."
Japanese: なお、建暦2年（1212年）1月23日に源智の願いに応じて、遺言書『一枚起請文』を、記している。
English: Honen's disciples include Shoku, Shinran, Naozane KUMAGAI, Bencho, Genchi, Kosai, Shinku (Pure Land Sect), Ryukan, Tanku and Chosai.
Japanese: 法然の門下には證空・親鸞・熊谷直実・弁長・源智・幸西・信空(浄土宗)・隆寛・湛空・長西らがいる。
English: In addition, Kanezane KUJO and Yoritsuna UTSUNOMIYA are some of his lay disciples and protectors who are notable.
Japanese: また俗人の帰依者・庇護者としては、九条兼実・宇都宮頼綱らが著名である。
English: Because words such as 'the multitude who are deeply sinful' and 'unenlightened people who are confused with delusions' appear often in "Senchaku Hongan Nenbutsu Shu" and "Kurodani Shonin Gotoroku," at the base of Honen's ideology there is a deep despair in the sinfulness and foolishness of the multitude including himself, and he uses that as the starting point for exploring the path to deliver the multitude who are unenlightened.
Japanese: 法然の思想の根底には、『選択本願念仏集』や『黒谷上人語灯録』などには、「罪悪深重の衆生」「妄想顛倒の凡夫」などという表記が数多く見られるように、まず自分を含めた衆生の愚かさや罪といったものへの深い絶望があり、そこから凡夫である衆生の救済への道を探り始めている。
English: In general, it is said that Honen preached senju-nenbutsu by reciting Buddha's name, in accordance with Zendo's "Kangyosho."
Japanese: 一般に、法然は善導の『観経疏』によって称名念仏による専修念仏を説いたとされている。
English: In "Senchaku Shu" authored by Honen, he quoted words by Zendo and Zendo's master, Doshaku (Tao-cho) in each chapter before commenting his own views.
Japanese: 法然の著書『選択集』では、各章ごとに善導や善導の師である道綽のことばを引用してから自らの見解を述べている。
English: Being influenced by the teaching of Doshaku and Zendo, Honen distinguished the Right Practices, in which one recites Buddha's name in order to be born in the Pure Land, from Miscellaneous Practices, which include all the rest, and he encouraged the exercising of Right Practices.
Japanese: 法然においては、道綽と善導の考えを受けて、浄土に往生するための行を称名念仏を指す「正」とそれ以外の行の「雑」に分けて正行を行うように説いている。
English: In his written works he compares the practitioner of the Gateway of the Holy Path who engages in the Miscellaneous Practices as a thief, and he emphasizes one to engage in the Right Practices of senju-nenbutsu very often in his text.
Japanese: 著書内で、雑行を行う聖道門の行者を盗人に例えたりするなど正行である専修念仏を行うことを強調する文面が多くある。
English: To validate this point, he quoted the vow of Hozo Bosatsu (Dharmakara Bodhisattva) from "Muryojukyo Bussetsu Muryojukyo" and he noted that the birth in the Pure Land can be realized by reciting Buddha's name, and he also referred to "Amida-kyo (Amida Sutra)," which describes how the various buddhas in the ten directions praised Amitabha Buddha who accomplished the vow and became a Buddha, and he concluded that other Miscellaneous Practices are unnecessary.
Japanese: その根拠としては『無量寿経仏説無量寿経』にある法蔵菩薩の誓願を引用して、称名すると往生がかなうということを示し、またその誓願を果たして仏となった阿弥陀仏を十方の諸仏も讃歎しているとある『阿弥陀経』を示し、他の雑行は不要であるとしている。
English: In addition, he divided Buddhism into Gateway of the Pure Land that practices senju-nenbutsu and Gateway of the Holy Path that uses other practices, and he prescribed the Gateway of the Pure Land as the gateway by which one engages in senju-nenbutsu with a wish to escape the humanly world and to be born in the Pure Land, and the Gateway of the Holy Path as the gateway by which one aims for enlightenment by training in this world.
Japanese: 加えて、仏教を専修念仏を行う浄土門とそれ以外の行を行う聖道門に分け、浄土門を娑婆世界を厭い極楽往生を願って専修念仏を行う門、聖道門を現世で修行を行い悟りを目指す門と規定している。
English: These are the words that appear often in "Senchaku Shu" as well as in "Kurodani Sho'nin Gotoroku."
Japanese: これは『選択集』においても『黒谷上人語灯録』おいても見られることばである。
English: The Three Minds are: 'Shijoshin' (literally, "completely sincere mind"), 'Jinshin' (literally, "profound mind"), and 'Eko-hotsugan shin' (literally, "mind which dedicates one's merit to the pure land with the resolution to be born there).'
Japanese: 三心とは「至誠心(誠実な心)」「信心(深く信ずる心)」「廻向発願心」である。
English: It also means, first of all, the sincerity of the mind that wishes oneself to be delivered, and second of all, the sincerity of the mind that wishes for other people to aim for enlightenment.
Japanese: また、一つに自らが救われたいと思う心の真実、二つに人を悟りに向かわせたいと思う心の真実をさしている。
English: The following two illustrate this point: first of all, there was no opportunity to become enlightened because one has ever been reincarnating repeatedly and ridden with sins and misdeeds, and second of all, Amitabha Buddha will deliver even the sinful souls.
Japanese: 次の二つがあげられ、一つに自身が罪悪不善の身でいつから輪廻を繰り返してるかもわからず悟りを得る機会がなかったこと、二つに罪人である自分を阿弥陀仏が救ってくれること。
English: Eko-hotsugan shin is the mind that desires to be born in the Pure Land by dedicating all of one's merit from good deeds to the birth in the Pure Land.
Japanese: 廻向発願心とは、一切の善行の功徳を浄土往生にふりむけてその浄土に生まれたいと願う心。
English: Among the Three Minds, Utterly Sincere Mind and Profound Mind are widely discussed, but Eko-hotsugan shin is not discussed heavily.
Japanese: 三心の中でも至誠心と信心が多く語られており、廻向発願心はあまり語られていない。
English: In order to gain Three Minds he noted in "Ichimai-kishomon" that, 'However, everyone will gain Three Minds and Four Trainings by wanting to be born in the Pure Land and by reciting Namu Amidabutsu,' and he stated that one could gain the Three Minds by practicing senju-nenbutsu.
Japanese: 三心を身につけることについては、『一枚起請文』にて、「ただし三心四修と申すことの候うは、皆決定して南無阿弥陀仏にて往生するぞと思ううちにこもり候うなり」と述べ、専修念仏を行うことで身に備わるものであるとしている。
English: Single Recitation Doctrine means that reciting nenbutsu only once guarantees the birth in the Pure Land.
Japanese: 一念義とは、一度でも念仏を唱えさえすれば極楽往生は決定するということである。
English: Doctrine of Many-Time Recitation, on the other hand, takes the approach of having to recite nenbutsu many times throughout the day, every day.
Japanese: 多念義は逆に普段、常日頃繰り返し何度も念仏を行うべきであるという考え方である。
English: Honen preached the Doctrine of Many-Time Recitation, and he lamented over the fact that among his disciples there were those who preached Single Recitation Doctrine.
Japanese: 法然は、多念義を説いており、門徒の中で一念義を説く者がいることを嘆いている。
English: There is a comment that states that there is no difference between the single recitation and reciting ten times, but this comment is appropriate only for one's last moments ("Kurodani Sho'nin Gotoroku" - "Nenbutsu Ojo Yogisho").
Japanese: 一念でも十念でも優劣は無いという記述があるが、これはあくまでも最後の時のこととしている(『黒谷上人語灯録』-念佛往生容義抄)。
English: He stated that there is no difference between the daily recitation of nenbutsu and the recitation of nenbutsu at one's last moments, and he commented that all there is to it is that as one nears death the daily nenbutsu recitation becomes the last nenbutsu recitation.
Japanese: 日頃の念仏と最後の時の念仏についても優劣はないとしており、最後のときに近づけば日頃の念仏が最後の念仏になるだけだと説いている。
English: Self Power can only be accomplished by sacred beings so that only one in a thousand or one or two in ten thousand may be delivered, but through nenbutsu by Other Power, on the other hand, Amida Buddha will deliver us based on Amida Buddha's Forty-Eight Vows which states that he will deliver anyone who calls his name.
Japanese: 自力は聖人にしか行えないもので千人に一人、万人に一人二人救われるかどうかだとし、対して他力の念仏は、名を称えた者を救うという阿弥陀仏の四十八願を根拠として必ず阿弥陀仏が救いとってくださるとしている。
English: Therefore, Honen's teaching states, as in the Profound Mind of the Three Minds, that the common people must first become aware that they are unenlightened, and because senju-nenbutsu is the best path he recommends it, and therefore it should be chosen.
Japanese: このように法然の教えは、三心の信心にもあるとおり、民衆に凡夫であるということをまず認識させ、その上で浄土に往生するためには、専修念仏が一番の道であるから勧めるから選択するべきだというものとなっている。
English: MINAMOTO no Makoto (810 - February 13, 869) was a noble during the first half of the Heian Period.
Japanese: 源信（みなもとのまこと、弘仁元年（810年）-貞観(日本)10年閏12月28日(旧暦)（869年2月13日））は平安時代前期の公卿。
English: In 814, he received the family name of MINAMOTO no Ason, and he was given Sakyo Ichijo-bo and he became the head of his clan.
Japanese: 弘仁5年（814年）、源朝臣の姓を賜り、左京一条坊に貫付せられて戸主となった。
English: Along with his brothers, MINAMOTO no Tokiwa, MINAMOTO no Sadamu and MINAMOTO no Toru, he was called the Saga Genji clan and he became very powerful within the Imperial Court.
Japanese: 源常（ときわ）、源定（さだむ）、源融(とおる)という弟とともに嵯峨源氏と呼ばれ、朝廷内での一大勢力となる。
English: In 866, during the Affair of Otenmon, he was charged with arson because of a false accusation by Dainagon (chief councilor of state) TOMO no Yoshio, with who he did not get along, and Tomo no Dainagon ekotoba depicts the people in the besieged mansion wailing in desperation.
Japanese: 貞観8年（866年）応天門の変で不仲であった大納言伴善男の誣告により放火の嫌疑を受け、邸を包囲され、絶望した家の人々が嘆き悲しむ様子が伴大納言絵詞に描かれている。
English: On February 13, 869, he went hunting for a change of air, but he fell off the horse and fell into a deep mud.
Japanese: 貞観10年閏12月28日（869年2月13日）、気分転換の為狩猟に出かけるが、その最中に落馬して深泥におちいった。
English: Zendo (Shan-dao) was an eminent monk in Chinese Pure Land Buddhism.
Japanese: 善導（ぜんどう、ピンイン：sh`an-d~ao）は中国浄土教の大成者。
English: He was born in 613 in Tsu-jou (present day Anhui province), or in Linzi (present-day Shandong province).
Japanese: 大業9年（613年）泗州（現：安徽省）、あるいは臨淄（現：山東省）に生まれる。
English: He became a priest at a young age, and after training himself at various places he entered into priesthood at Mt. Shunan-san Goshin-ji Temple located south of Chang'an.
Japanese: 幼くして、出家し諸所を遍歴した後、長安の南の終南山悟真寺に入寺する。
English: In 641, at the age of 29, he visited Doshaku in Taiyuan and became his disciple.
Japanese: 貞観(唐)15年（641年）29歳の時に、太原市にいた道綽をたずね、師事した。
English: Until Doshaku passed away in 645 he learned the teachings including "Kammuryoju-kyo (Kangyo)"
Japanese: そして貞観19年（645年）に道綽が没するまで、『観無量寿経』などの教えを受けた。
English: It is said that for more than 30 years he did not have another place to sleep, did not undress unless he was bathing, did not raise his eyes to look at women, and never thought of personal glory or benefit.
Japanese: 30年余りにわたり別の寝床をもたず、洗浴の時を除き衣を脱がず、目を上げて女人を見ず、一切の名利を心に起こすことがなかったという。
English: Later, he went to Chang'an, copied Amida Sutra (a hundred thousand volumes) by hand and gave it to people who were related to him, and he focused on edifying the common people using pictorial depictions of the solemn Pure Land.
Japanese: その後長安に出て、『阿弥陀経』（10万巻）を書写して有縁の人々に与えたり、浄土の荘厳を絵図にして教化するなど、庶民の教化に専念する。
English: On the other hand, he was involved in a wide range of activities such as the supervising of the construction project in a cave at Fengxian Temple at Longmen Grottoes.
Japanese: 一方で、龍門洞窟奉先寺の石窟造営の検校（けんぎょう）を勤めるなど、幅広い活動をする。
English: A monument honoring his spirit (Zendo Monument) and Xiangjisi Temple were built by his disciples including Eun at the foot of Mt. Shunan-san.
Japanese: 終南山の山麓に、弟子の懷惲らにより、崇霊塔（善導塔）と香積寺が建立された。
English: It is said that Zendo died by climbing up a willow tree in front of the temple and jumping off from it, however, there is also a divergent view.
Japanese: なお、善導は寺前の柳の樹木に登り自ら身を投じて死したともいわれるが異論もある。
English: Honen advocated Senju-nenbutsu based on a verse in 'Sanzengi' from Zendo's "Kangyosho (Kanmuryoju-kyosho)" that says, 'Repeat the name of the Amida Buddha with all of your heart, never forget the Buddha when you are walking, staying still, sitting or sleeping, at any time, then you will have the correct actions, in compliance with the wish of the Buddha for the salvation of all living things.'
Japanese: 法然が専修念仏を唱道したのは、善導の『観経疏』（観無量寿経疏）「散善義」の中の、「一心に弥陀の名号を専念して、行住坐臥に、時節の久近を問はず、念々に捨てざる者は、是を正定の業と名づく、彼の仏願に順ずるが故に」という文からである。
English: Most are written works from the period he spent in Chang'an, and in particular, "Kangyosho" is one of the most important references in interpreting "Kammuryoju-kyo (Kangyo)" in Pure Land Buddhism in Japan.
Japanese: ほとんど長安の時代の撰述で、中でも『観経疏』は日本の浄土教日本において、『観無量寿経（観経）』の解釈にもっとも重要な文献である。
English: Yoshikatsu MORI (year of birth not known - July 1, 1582) was Nobunaga ODA's retainer.
Japanese: 毛利良勝（もうりよしかつ、生年不詳-天正10年6月2日(旧暦)（1582年6月21日））は、織田信長の家臣。
English: Although his birthplace is not known, he served Nobunaga ODA and he helped Kazutada HATTORI who had been injured in the Battle of Okehazama in1560 and beheaded Yoshimoto IMAGAWA.
Japanese: 出自については不明だが、織田信長に仕え、永禄3年（1560年）、桶狭間の戦いでは負傷した服部一忠を助け、今川義元の首を挙げた。
English: As the reward for that, he was later promoted to a member of kurohoroshu (a group of selected warriors of Nobunaga ODA), but after Nobunaga's visit to Kyoto, he did not have any remarkable achievements, so that although he made his name in the attack on Okochi-jo Castile and the Invasion of Koshu, he was not promoted to a chief of troops but he belonged to the troops of the direct vassal to Nobunaga as a close vassal because he worked mainly as a clerical staff.
Japanese: その功により、のちに黒母衣衆のひとりとなったが、信長上洛後は大河内城攻め、甲州攻めなどでは名があるが、あまりぱっとせず、吏僚的な活躍が多いため、一隊の長に昇ることなく信長の側近として旗本部隊に属した。
English: In 1582, on the occasion of the Honno-ji Temple Incident, he had followed Nobunaga to Kyoto and had stayed in the Nijo-jo Castle to guard Nobutada ODA who was the heir of Nobunaga and proved himself as a kurohoroshu and fought bravely and died in battle.
Japanese: 天正10年（1582年）、本能寺の変の際は京都に随行しており、信長の長子織田信忠を守って二条城に篭り、最期に黒母衣衆としての意地を見せ、奮戦して壮絶に討死した。
English: He was born in Furuichi Village, Shiga County, Omi Province (present day Otsu City, Shiga Prefecture), and his popular name was MITSU no Obito Hirono.
Japanese: 近江国（滋賀県）滋賀郡古市郷（現在の大津市）に生れ、俗名は三津首広野（みつのおびとひろの）。
English: His ancestor was King Tomaki, a descendant of Emperor Koken in the Later Han Dynasty, who came from abroad to Japan during the period of Emperor Ojin.
Japanese: 先祖は後漢の孝献帝（こうけんてい）に連なる登萬貴王（とまきおう）で、応神天皇の時代に日本に渡来したといわれている。
English: In 778, at the age of 12, he entered The Provincial Monastery of Omi Province (Omi Kokubun-ji Temple) to become a disciple of Gyohyo.
Japanese: 778年（宝亀9年）、12歳のとき近江国分寺に入り、出家して行表（ぎょうひょう）の弟子となる。
English: On November 12, 780, at the age of 14, he was ordained as a substitute for the provincial monastery priest and he changed his name to Saicho.
Japanese: 780年、14歳のとき国分寺僧補欠として11月12日に得度し名を最澄と改めた。
English: On January 20, 783, at the age of 17, he received the official certification, which validated him as an officially recognized priest.
Japanese: 783年（延暦2年）、17歳のとき1月20日に正式な僧侶の証明である度牒の交付を受ける。
English: He was selected as one of the scholars sent to China for a short-term stay in order to study the dharma in China.
Japanese: 入唐求法（にっとうぐほう）の還学生（げんがくしょう、短期留学生）に選ばれる。
English: He went to Mt. T'ient'ai and studied the T'ient'ai doctrine from Miao-lo's disciples, Dozui (Tao-sui) and Gyoman (Hsing-man).
Japanese: 天台山に登り、湛然の弟子の道邃（どうずい）と行満（ぎょうまん）について天台教学を学ぶ。
English: Furthermore, he received the bodhisattva precepts from Dozui, the zen teachings from Shukunen (Hsiao-jan) and the anointment of Esoteric Buddhism from Jungyo (Shun-hsiao).
Japanese: さらに道邃に大乗菩薩戒を受け、翛然（しゅくねん）から禅、順暁（じゅんぎょう）から密教を相承する。
English: On his way back, he landed at Cape Wada (Kobe City) in May, 805, and founded Nofuku-ji Temple, which was the first site where the edification of Esoteric Buddhism took place.
Japanese: 805年5月、帰路の途中和田岬（神戸市）に上陸し、最初の密教教化霊場である能福寺を開創する。
English: In January, 806, upon Saicho's request, Tendai Buddhism was permitted to have 2 for Tendai-gyo training (ordained priests to be trained; 1 for Shikan-gyo and 1 for Shana-gyo) every year.
Japanese: 806年（大同(日本)元年）1月、最澄の上表により、天台業2人（止観（しかん）業1人、遮那（しゃな）業1人）が年分度者となる。
English: During the same time period, he borrowed scriptures from Kukai and studied Shingon Buddhism, Sanskrit and Garland Sutra.
Japanese: このころ、空海から、真言、悉曇（しったん）（梵字）、華厳（けごん）の典籍を借り、研究する。
English: In winter, 812, he headed to Takaosan-dera Temple with his disciples, Taihan, Encho and Kojo, and he received kanjo (a special rite in Esoteric Buddhism) from Kukai.
Japanese: 812年（弘仁3年）の冬、弟子の泰範、円澄、光定(僧)（こうじょう）らと高雄山寺におもむき、空海から灌頂（かんぢょう）を受ける。
English: In November, 813, he made a request to Kukai to borrow 'Rishushakkyo,' but Kukai refused by indicating that 'it can be obtained not by studying the words but by practicing and training,' and after that, there were no more communications between them because of differences in their opinions.
Japanese: 813年11月、最澄が「理趣釈経」の借用を申し出たが、空海は「文章修行ではなく実践修行によって得られる」との見解を示して拒絶、以後交流は相容れなかった。
English: He based himself at Mitono-ji Temple associated with Ganjin (Chien-chen) in Kozuke and Ono-dera Temple in Shimotsuke, and he began his missionary activities in the Kanto area.
Japanese: 関東で鑑真ゆかりの上野の緑野（みとの）寺や下野の小野寺を拠点に伝道を展開する。
English: He had a debate on San-ichi Gonjitsu (One-provisional and three-true teaching vehicles) with Tokuitsu AIZU, a Buddhist scholar of Hosso School (the Dharma Characteristics School).
Japanese: 法相宗（ほっそうしゅう）の学僧会津徳一（とくいつ）との間に、三一権実（さんいちごんじつ）の論争。
English: Tokuitsu made an argument against Saicho by authoring "Busshosho," and Saicho made a counterargument in "Shogon-jikkyo."
Japanese: 徳一が『仏性抄』（ぶっしょうしょう）を著して最澄を論難し、最澄は『照権実鏡』（しょうごんじっきょう）で反駁。
English: The debate continued even after he returned to Mt. Hiei-zan and he authored "Hokkekowaku," "Shugo-kokkai-sho" (An Essay on the Protection of the Nation), "Ketsu-gonjitsu-ron" and "Hokke Shuku" (The Outstanding Principles of the Lotus Sutra), but since both Saicho and Tokuitsu died before the debate ended, Saicho's disciples ended the debate by announcing that Tokuitsu's assertions were entirely outdebated.
Japanese: 論争は、比叡山へ帰った後も続き、『法華去惑』（こわく）『守護国界章』『決権実論』『法華秀句』などを著したが、決着が付く前に最澄も徳一も死んでしまったので、最澄の弟子たちが徳一の主張はことごとく論破したと宣言して論争を打ち切った。
English: He established "Sange-gakushoshiki" (The Regulations for Students of the Mountain School), and he required that those who underwent Tendai School training to take Mahayana precepts to become bodhisattva priests and to train themselves in the mountains for 12 years.
Japanese: 『山家学生式』（さんげがくしょうしき）を定め、天台宗の年分度者は比叡山において大乗戒を受けて菩薩僧となり、12年間山中で修行することを義務づける。
English: He passed away at the age of 56 at Chudo-in Hall at Mt. Hiei-zan on June 26, 822.
Japanese: 822年6月26日（弘仁13年6月4日(旧暦)）、比叡山の中道院で没、享年56（満54歳没）。
English: Mediated by his disciple, Kojo, FUJIWARA no Fuyutsugu and YOSHIMINE no Yasuyo, the construction of Daijo-Kaidan (Mahayana ordination center) was chartered 7 days after his death.
Japanese: 没後7日目、大乗戒壇設立は、弟子の光定と、藤原冬嗣、良岑安世の斡旋により勅許。