nntsuzu/KFTT huggingface dataset:
English: Contrastingly, people in Shodo-mon (Gateway of the Holy Path) who see this Jodo as a Hodo do not accept the presence of common people in this land, and people in Shodo-mon who accept the entry of common people to this Jodo preach this land as Kedo.
Japanese: これに反して聖道門の人々は、この浄土を報土とみる人々は凡夫の往生を認めないし、凡夫も往生できるとする人々は、これを報土と認めないで応化土と説くのである。
English: For example, in "Daijogisho" (The Principles of Mahayana), by Eon (Sui), Jodo is categorized into Koto no Jodo (Pure Land for cases), So no Jodo (Pure Land for phenomenon) and Shin no Jodo (Pure Land for faith), and it regards Anraku Sekai (world of Anraku) of "Hokekyo" (Lotus Sutra) and Jodo of Amitabha in "Kanmuryoju-kyo sutra" as lower Koto no Jodo, and also as Odo (response land).
Japanese: たとえば、慧遠(隋)の『大乗義章』では浄土を、事の浄土・相の浄土・真の浄土とわけ、『法華経』の安楽世界、『観無量寿経』の弥陀の浄土は劣なる事の浄土として、応土であるとする。
English: As for the reason common people can make ojo (enter Gokuraku), Shandao said that since common people believe in the oath of Buddha, the ojo of the common people is accepted by that oath of Buddha.
Japanese: この報土にどうして凡夫の往生が許されるかについては、善導は、凡夫の往生が許されるのは、凡夫も仏厳に乗托するからで、仏願に乗托して凡夫の往生が認められるという。
English: The reason for it in the Jodo sect is that since common people believe in the oath of Buddha they are allowed to make Ojo.
Japanese: 凡夫の往生は仏願に乗托するから許されるというのが、浄土教の理由である。
English: About this Jodo, it has been preached since ancient times that 'yuishin no mida, koshin no Jodo' and 'koshin no mida, yuishin no Jodo.'
Japanese: この浄土について、古来、「唯心の弥陀、己心の浄土」、「己心の弥陀、唯心の浄土」と説く。
English: It is said to mean that Gokuraku exists in a billion Buddha-lands in the far west, but that is just a way to lead people, and actually the heart inside a person is the Jodo and Amida Buddha is the heart itself.
Japanese: すなわち、極楽といい、それが西方十万億の仏土を過ぎて彼方にあるというが、衆生引接のためで、実は己心こそ浄土であり、阿弥陀仏とはいってもただ心に外ならないというのである。
English: Their basis is the phrase contained in "Kegon-kyo Sutra:" 'Heart, Buddha and people, all three of them have no difference.'
Japanese: よりどころは『華厳経』の「心と仏と及び衆生との、是らの三は無差別なり」である。
English: In "Yuimagyo" (Vimalakirti Sutra), various differences appear with respect to the equality shown above, and it is said that 'if the heart is clean, the Buddha-land is clean also,' meaning that if a person's heart is clean, the Buddha-land is also clean, but if the person's heart is dirty, the land also is dirty.
Japanese: これら無差別のうえに種々の差別の事相があらわれるのは、『維摩経』に「心の浄きにしたがって仏土もまた浄し」とあり、心清浄ならば仏土も清浄、心が汚染なれば、国土も汚染となるのである。
English: Further, people who have Yuishiki (consciousness-only, the basic doctrine of the Japanese Hosso school) thought say there is only a person's consciousness, and since Buddha and their land is inside the person's heart, they don't exist outside the person's consciousness.
Japanese: さらに、唯識家の人々のごとく、仏身も仏土もすべて、別に外にあるのではなく、自心所変であるから、己心を離れて別にあるわけではない。
English: However, people in Jodo-mon (Gateway of the Pure Land) make Jodo of Jiso (phenomenon) and hold the position that they see Buddha outside their hearts.
Japanese: ところが、浄土門の人々は事相の浄土を立て、心外に仏を見るという立場に立つ。
English: Of course, even though people of Jodo-mon say that Gokuraku is Jodo of Jiso, they say it still matches the Buddhist thought of muso (without any shape).
Japanese: 勿論、このように浄土門の人々は極楽を事相の浄土を立てるといっても、それ自身は無相法性の理に即するとする。
English: The 48 Vows refers to the 48 vows made by Hozo Bosatsu (Dharmakara) prior to the start of ascetic training to attain Buddhahood.
Japanese: 四十八願（しじゅうはちがん）とは、法蔵菩薩が仏に成るための修行に先立って立てた48の願のこと。
English: These were described in 'Shojubun' of the "Muryoju-kyo Bussetsu Muryoju-kyo Sutra" (Sutra of Infinite Life, translated by Kosogai), which is the Konpon kyoten (primal scripture) of the Jodo (Pure Land) Sect.
Japanese: 浄土教の根本経典である『無量寿経仏説無量寿経』（康僧鎧訳）「正宗分」に説かれている。
English: There are variances in the translation of the "Muryo-kyo Sutra," or the original Sanskrit text of "Bussetsu Muryoju-kyo Sutra," so that there are discrepancies in the number of vows.
Japanese: 『仏説無量寿経』のサンスクリット原典である『無量寿経』には異訳があり、願の数に相違がある。
English: Of the above two groups, the former is considered to represent the philosophy of the early Pure Land sect, whereas the latter is supposed to represent that of the late developed stage of the Pure Land sect.
Japanese: 前者は初期の浄土教思想、後者は後期の発展した浄土教思想を示すとされる。
English: Various Japanese lines of the Pure Land Buddhism sect, such as the Jodo sect and the Jodo Shinshu (the True Pure Land Sect of Buddhism), consider the '18th Vow' to be particularly important.
Japanese: 浄土宗、浄土真宗などの浄土教日本系仏教諸宗では、特に「第十八願」を重要視する。
English: Original Text: If, when I become a Buddha, the humans and devas of my land do not possess the divine ear, which can hear the teachings of a 1100 kotis of nayuta of Buddhas, or do not faithfully observe those teachings, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中人天不得天耳下至聞百千億那由他諸佛所説不悉受持者不取正覺
English: Original Text: If, when I become a Buddha, the humans and devas of my land do not all possess the intuitive mind, which knows the thoughts of all beings of a hundred thousand kotis of nayuta of Buddha-lands, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中人天不得見他心智下至不知百千億那由他諸佛國中聚生心念者不取正覺
English: Original Text: If, when I become a Buddha, the humans and devas of my land should not possess the supernatural power of traveling anywhere instantaneously, even beyond a 1100 kotis of nayutus of Buddha lands, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中人天不得神足於一念頃下至不能超過百千億那由他諸佛國者不取正覺
English: Vows 12 and 13 come after Vow 11, which vows to unfailingly have anyone who dies a peaceful death in the Pure Land become a Buddha, and thus it refers to the virtue they should possess.
Japanese: 第十一願の往生浄土する者を必ず成仏せしめるという誓いの後の第十二・十三願であるから、往生浄土したものに具わるべき徳。
English: Original Text: If, when I become a Buddha, the number of the shravavakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a 1000 million worlds should count them during a 1100 kalpas, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中聲聞有能計量下至三千大千世界聲聞縁覺於百千劫悉共計挍知其數者不取正覺
English: Title: Shobutsushomyo no gan, Shobutsushoyo no gan, Shobutsushosan no gan, Shobutsushisha no gan, Osoeko no gan, Senchakushomyo gan (選択称名願), Ososhogyo (往相正業) (sorted by summarized test)
Japanese: 願名…諸仏称名の願・諸仏称揚の願・諸仏称讃の願・諸仏咨嗟の願・往相廻向の願・選択称名願・往相正業（略文類）
English: Shosan, shomyo and shisha all mean to praise and admire but are not used for chanting any particular name.
Japanese: 称讃・称名・咨嗟はともに讃歎の意味であり、名前を称える称名ではない。
English: Title: Nenbutsuojo no gan (the vow to pass away peacefully and be reborn in Paradise through invocation of Amitabha), Senchakuhongan, Hongansanshin no gan, Shishinshingyo no gan and Ososhinjin no gan
Japanese: 願名…念仏往生の願・選択(仏教)本願・本願三心の願・至心信楽の願・往相信心の願
English: Reading in Japanese: When I attain Buddhahood, all sentient beings who have faith in me, offer prayers to Amida Buddha even only 10 times and wish to be reborn in my land with their whole hearts shall be reborn in my land.
Japanese: 訓読…たとい我、仏を得んに、十方衆生、心を至し信楽して我が国に生まれんと欲うて、乃至十念せん。
English: Free translation: Reading in Japanese: When I attain Buddhahood, if all the people who have faith, offer prayers to Amida Buddha even only 10 times and wish with their whole hearts to be reborn in my land cannot be reborn in my land, I shall never attain perfect enlightenment.
Japanese: 意訳…わたしが仏になるとき、すべての人々が心から信じて、わたしの国に生れたいと願い、わずか十回でも念仏して、もし生れることができないようなら、わたしは決してさとりを開きません。
English: (Excerpts from page 29 of "Sacred Scriptures of Jodo Shinshu, the Jodo Sanbu-kyo," published by Hongan-ji Temple in 1996)
Japanese: （『浄土真宗聖典浄土三部経』本願寺出版、1996年、29頁より引用）
English: Honen regarded this as the most important vow of all and explained it by saying, 'Therefore, I declare that, of the 48 Vows, Nenbutsujo no gan (the vow to pass away peacefully and be reborn in Paradise through invocation of Amitabha) is the king of hongan.'
Japanese: 法然はこの願を最も重要な願ととらえ、『選択本願念仏集』において、「故知四十八願之中既以念仏往生之願而為本願中之王也」と解釈した。
English: In his "Songoshinzomeibun," Shinran stated the true meaning of intention in the passage as follows.
Japanese: 親鸞は『尊号真像銘文』において、「唯除五逆誹謗正法」の真意を、次の通りとしている。
English: Those who commit the five heinous sins and slander the True Dharma are excluded' was to 'simply exclude.'
Japanese: 「唯除五逆誹謗正法」といふは、「唯除」といふはただ除くといふことばなり。
English: Understanding the seriousness of these two sins, may every one of the sentient beings in the land of the 10 quarters die a peaceful death.
Japanese: このふたつの罪のおもきことをしめして、十方一切の衆生みなもれず往生すべしとしらせんとなり。
English: Title: Shishinhogan no gan, Shushokudoku no gan, Rinjugenzen no gan, Genzendosho no gan, Raigoinjo no gan and Shishinhogan no gan
Japanese: 願名…至心発願の願・修諸功徳の願・臨終現前の願・現前導生の願・来迎引接の願・至心発願の願
English: Title: Shishineko no gan, Jikishotokuhon no gan, Kenenjosho no gan, Fukasuisha no gan and Yokushokasui no gan
Japanese: 願名…至心廻向の願・植諸徳本の願・係念定生の願・不果遂者の願・欲生果遂の願
English: Original Text: If, when I become a Buddha, the sentient beings in this land who, having heard my name, concentrate their thoughts on my land, do various good deeds and sincerely transfer the merits toward my land with a desire to be born there, should not eventually fulfill their aspirations, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛十方衆生聞我名號係念我國殖諸德本至心回向欲生我國不果遂者不取正覺
English: Shinran preached the Religious Conversion through Amida's Three Vows whereby, as this kasui no gan explained, one should master Kemon (Expedient Means), as represented by Vow 19, followed by Shinmon (Truth) as represented by Vow 20, and then move to Gugan (Immense Profession generally referring to the 48 Vows) as represented by Vow 18.
Japanese: この果遂の願のままに、第十九願の仮門から第二十願の真門に入り、第十八願の弘願に転入する三願転入を説く。
English: Hence, they wear the armor of great vows, accumulate merits, deliver all beings, visit Buddha-lands to perform the Bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten quarters, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect enlightenment.
Japanese: 故被弘誓鎧積累德本度脱一切遊諸佛國修菩薩行供養十方諸佛如來開化恆沙無量衆生使立無上正眞之道
English: Original Text: If, when I become a Buddha, the Bodhisattvas in my land, to make offerings to Buddhas through my transcendent power, should be unable to reach immeasurable and innumerable kotis of nayuta of Buddha-lands in a short period of time as that for eating a meal, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中菩薩承佛神力供養諸佛一食之頃不能徧至無數無量那由他諸佛國者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in my land should be unable to obtain offerings as they wish when accumulating merits by worshiping the Buddhas, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中菩薩在諸佛前現其德本諸所欲求供養之具若不如意者不取正覺
English: Original Text: If, when I become a Buddha, the sentient beings should be able, even with the divine eye, to distinguish by name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which are glorious and resplendent with detail exquisite beyond description, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中人天一切万物嚴淨光麗形色殊特窮微極妙無能稱量其諸衆生乃至逮得天眼有能明了辯其名數者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in my land, even those with little store of merit, should not be able to see the Bodhi tree, which has countless colors and is four million li in height, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中菩薩乃至少功德者不能知見其道場樹無量光色高四百万里者不取正覺
English: Original Text: If, when I become a Buddha, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams and trees, should not be composed of both countless treasures, which surpass in supreme excellence anything in the worlds of human and devas, and of a 1100 kinds of aromatic woods, whose fragrance pervades all the worlds of the 10 quarters, causing all Bodhisattvas who sense it to perform Buddhist practice, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛自地已上至于虚空宮殿樓觀池流華樹國土所有一切万物皆以無量雜寶百千種香而共合成嚴飾奇妙超諸人天其香普薫十方世界菩薩聞者皆修佛行若不如是者不取正覺
English: Original Text: If, when I become a Buddha, the sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters who have been touched by my light, should not feel peace and happiness in their bodies and minds surpassing that of humans and devas, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛十方無量不可思議諸佛世界衆生之類蒙我光明觸其身者身心柔輭超過人天若不爾者不取正覺
English: Title: Nyoninjobutsu no gan, Nyoninojo no gan (Honen's Commentary on Daikyo), Henjonanshi no gan ("Jodo wasan," by Shinran), Tennyojonan no gan and Monmyotennyo no gan ("Nyoninojo kikigaki," by Zonkaku)
Japanese: 願名…女人成仏の願・女人往生の願（法然・大経釈）・変成男子の願（親鸞『浄土和讃』）・転女成男の願、聞名転女の願（存覚『女人往生聞書』）
English: Original Text: If, when I become a Buddha, the women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my name, rejoice in faith, awaken aspiration for the Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛十方無量不可思議諸佛世界其有女人聞我名字歡喜信樂發菩提心厭惡女身壽終之後復爲女像者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in the immeasurable and inconceivable Buddha-lands of the ten quarters who have heard my name, should not, after their passing, always perform sacred practices until they reach Buddhahood, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛十方無量不可思議諸佛世界諸菩薩衆聞我名字壽終之後常修梵行至成佛道若不爾者不取正覺
English: Original Text: If, when I become a Buddha, the humans and devas in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my name, fall on their knees to revere and worship me, rejoice in faith and strive to practice Bodhisattva training, should not be respected by all the devas and people of the world, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛十方無量不可思議諸佛世界諸天人民聞我名字五體投地稽首作禮歡喜信樂修菩薩行諸天世人莫不致敬若不爾者不取正覺
English: Original Text: If, when I become a Buddha, the humans and devas in my land should not obtain clothing, as soon as they so desire, and if the fine robes as prescribed and praised by the Buddhas should not instantaneously become available to them, and if these clothes should need sewing, bleaching, dyeing or washing, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中人天欲得衣服隨念即至如佛所讚應法妙服自然在身若有裁縫擣染浣濯者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in my land who wish to see the immeasurable glorious Buddha-lands of the 10 quarters should be unable to view all of them reflected in the jeweled trees, just as one sees the reflection of his face in a clear mirror, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛國中菩薩隨意欲見十方無量嚴淨佛土應時如願於寶樹中皆悉照見猶如明鏡覩其面像若不爾者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in the lands of the other quarters who hear my name should, at any time before ascending to Buddhahood, have physical disabilities, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛他方國土諸菩薩衆聞我名字至于得佛諸根闕陋不具足者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in the lands of the other quarters who hear my name should not attain the samadhi as referred to as 'pure emancipation' and, while dwelling therein, without losing concentration, should be unable to make offerings at once to immeasurable and inconceivable Buddhas, and the World Honored One, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛他方國土諸菩薩衆聞我名字皆悉逮得清淨解脱三昧住是三昧一發意頃供養無量不可思議諸佛世尊而不失定意若不爾者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in the lands of the other quarters who hear my name should not be reborn into noble families after death, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛他方國土諸菩薩衆聞我名字壽終之後生尊貴家若不爾者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in the lands of the other quarters who hear my name should not rejoice so greatly as to dance and perform the Bodhisattva practices and should not acquire stores of merit, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛他方國土諸菩薩衆聞我名字歡喜踊躍修菩薩行具足德本若不爾者不取正覺
English: Original Text: If, when I become a Buddha, the Bodhisattvas in the lands of the other quarters who hear my name should not all attain the samadhi called 'universal equality' and, while dwelling therein, should not always be able to see all the immeasurable and inconceivable Tathagatas until those Bodhisattvas too become Buddhas, may I not attain perfect enlightenment.
Japanese: 原文…設我得佛他方國土諸菩薩衆聞我名字皆悉逮得普等三昧住是三昧至于成佛常見無量不可思議一切諸佛若不爾者不取正覺
English: Shoboshingan and Kyubutsushingan (求仏身願): For Buddha to perfect the Body of Buddha, Vows 12, 13 and 17
Japanese: 摂法身願・求仏身願　仏が自らの仏身を完成すること…第十二願・第十三願・第十七願
English: Setsujodogan (摂浄土願)・Kyubutsudogan (求仏土願): Completion of the Buddha Land, which allows sentient beings to be reborn in: Vows 31 and 32
Japanese: 摂浄土願・求仏土願　衆生を往生せしめる仏土の完成…第三十一願・第三十二願
English: These vows were developed to resolve the problems of all the sorrows and suffering of sentient beings that had been observed.
Japanese: これらの願は、すべて衆生の悲しみ苦しみをすべて観察した上で立てられたものであり、その解決としてある。
English: In the true meaning, all their 'suffering' will be solved when sentient beings become Buddhas and, hence, to become a Buddha upon dying a peaceful death in the Pure Land is the most important part of the 48 Vows.
Japanese: 本当の意味での「苦」の解決は、衆生が仏になることですべて解決されるから、往生浄土の上で仏となることが四十八願のもっとも重要な部分となる。
English: "Eko" (回向, also written as 廻向) or pariNaama (sanskrit) means to 'turn,' 'change' or 'proceed,' and '回向' as its translation with Chinese characters shows the meaning of rotation in '回' and device in '向', which is a thought that Mahayana Buddhism features.
Japanese: 回向（廻向、えこう、pariNaama、〈sanskrit〉）、「パリナーマ」とは「転回する」「変化する」「進む」などの意、その漢訳である｢回向｣は、｢回｣は回転（えてん）、｢向｣は趣向（しゅこう）の意で、大乗仏教の特徴をなす考え方である。
English: This refers to the concept that satisfaction is derived from the expectedhope for effects in other directions as a result of an individual's good deeds.
Japanese: 自分の修めた善行の結果が他に向って回（めぐ）らされて所期の期待を満足することをいう。
English: Though the karma of good deeds is essentially supposed to come back to oneself, everything is regarded as being empty in Mahayana Buddhism, so it is possible to turn the karma to others.
Japanese: 善行の報いは本来自分に還るはずだが、大乗仏教においては一切皆空であるから、報いを他に転回することが可能となる。
English: Expecting and practicing the results of good deeds to benefit other people is called "shujo eko (eko for mankind)," and practicing the expectation for the result of good deeds to attain Buddhahood is eko for Buddhist enlightenment.
Japanese: 善行の結果を人々のためになるよう期待し、それを果すのを｢衆生回向｣といい、善行の結果を仏果の完成に期待するならば、それを果すことは仏道への回向である。
English: That is to say, turning and giving charity and merit that one pursues to others, is called eko.
Japanese: いわば、自分自身の積み重ねた善根功徳を相手にふりむけて与えることを回向という。
English: This is why the envelope says "eko ryo (fee for a memorial service)" when hiring a temple or a priest for sutra chanting.
Japanese: 寺院や僧侶に読経をたのむときに、｢廻向料｣などと表書きするのは、この理由による。
English: The levels of ascetic practices with the mind of eko are divided into ten, which are called "juekoi (ten eko levels)" and are regarded as important processes of ascetic practices for enlightenment.
Japanese: 回向の心をもって修行する段階を十に分け｢十回向位｣とし、悟りへの重要な修行過程とする。
English: "Charity" is always turned in the directions of others, and turns into "merit," then self-centeredness is removed.
Japanese: ｢善根｣は常に自ら以外の方向に振り向けられて｢功徳｣となり、我執が除去される。
English: It is not to mean that the accumulation of charity becomes Buddha, but that all charity has meaning in having eko.
Japanese: 善根が積み重ねられて仏となるのではなく、すべての善根は回向されることに意味がある。
English: Eko generally consists of three kinds; (1) Bodai eko (awakening eko), (2) Syujo eko (mankind eko), (3) Jissai eko (reality eko).
Japanese: 回向には、一般に(1)菩提回向(2)衆生回向(3)実際回向の三種を説く。
English: They are supposed to lead to awakening, to give merit to mankind, and to pursue the enlightenment of absolutely permanent existence, respectively.
Japanese: それぞれ菩提を趣向し、衆生に功徳を回施し、無為涅槃の趣求にふりむけるとする。
English: Seshin preached Gonenmon (Five Practice-Gates of Mindfulness), which are "raihai (pray), sandan (praise Buddha's virtues), kansatsu (observe), sagan (make a vow), and eko," and cited going to the Pure Land to become Buddha together by having eko to all mankind with the various merits pursued as an important point.
Japanese: 世親は、「礼拝、讃歎、観察、作願、回向」と五念門を説き、往生浄土のための行の中、自ら修めた諸功徳をすべての衆生に回向して、ともに浄土に往生して仏となることを重要な項目としてあげている。
English: Donran preached that there were two kinds of eko, 'oso eko (outgoing eko)' and 'genso eko (returning eko),' in the second volume of "Muryojukyo Ubadaisha Ganshogechu."
Japanese: 曇鸞は、『無量寿経優婆提舎願生偈註』巻下において、｢往相回向｣、｢還相回向｣の二種の回向があると説いた。
English: Oso eko' is preached based on a wish to go to the Pure Land together by turning the charity and merit one has pursued to others and taking them as others' merit.
Japanese: ｢往相回向｣とは、自分の善行功徳を他のものにめぐらして、他のものの功徳として、ともに浄土に往生しようとの願いをもととして説かれる。
English: Genso eko' is an abbreviation of 'genrai ekoku no sojo (a state of the dead to return to this defiled world),' and refers to a wish of the dead in the Pure Land to return to life again to save mankind.
Japanese: ｢還相回向｣とは「還来穢国の相状」の略で、浄土へ往生したものを、再びこの世で衆生を救うために還り来たらしめようとの願いを言う。
English: The Jodo Shinshu (True Pure Land) sect follows Buddhism and tries to attain the power of Buddhism by self-questioning; "mankind at the end of the world cannot accomplish good deeds for eko" preached by Shinran.
Japanese: 浄土真宗においては、親鸞の｢末法の衆生は、回向すべき善行を完遂（かんすい）しえない。｣という自己反省によって、法を仰ぎ、法の力を受け取ろうとする。
English: Going to the Pure Land is also done by Amida Buddha's honganriki, and myogo (name of the Buddha) will have eko by the attainment of Namu Amidabutsu (a single, sincere call upon the name of Amida) fulfilling all the virtues, completed by Amida Buddha.
Japanese: 浄土への往生（往相）も、阿弥陀仏の本願力によるのであって、阿弥陀仏がたてて完成した万徳具備の南無阿弥陀仏のはたらきによるとして、名号を回向されるという。
English: Therefore, both oso and genso have eko, transmitting merit from the Buddha to mankind by Amida Buddha's honganriki.
Japanese: よって往相・還相ともに阿弥陀仏の本願力として、仏の側から衆生に功徳が回向されるものとする。
English: Specifically, during the Edo period in Sanuki Province, a pious Jodo Shinshu sect believer named Shoma said; 'There are those that are happy to make use of the Buddha I have discarded.'
Japanese: 具体的には、江戸時代讃岐国の庄松という妙好人が「私が捨てた念仏を喜んで拾う者がいる」と言った。
English: As such, this indicates the condition when one hear the sound of chants being intoned one sense that those in Paradise are working on our behalf which is why it is said we respond by chanting.
Japanese: このように、称名の声を聞いた時に、浄土からこの我々に働きかけているすがたと感じて、それに応えて称名をする姿を言う。
English: "Ekobun," which is also called "ekoge," refers to gemon (metrical style of teachings) chanted at the end of a devotion or a memorial service.
Japanese: ｢回向文｣は、｢回向偈｣ともいい、勤行・法要などの終わりに称える偈文をいう。
English: It is recited to provide eko for widely involved people, not only to give the merit of a Buddhist rite to those who hold it.
Japanese: 仏事を行った功徳を己だけのものにすることなく、広く有縁の人々に回向するために読誦される。
English: In this sense, a Buddhist rite held in a temple or each household has eko not only for the deceased, but for all the people involved.
Japanese: この意味で、寺や各家々で行われる仏事は、その故人のためだけではなく、縁ある者すべてに向けての回向する。
English: - "The Lotus Sutra," the third volume 'Kejoyuhon number seven' translated by Kumaraju ("Taisho Shinshu Daizo-kyo Sutra" the ninth volume p24.)
Japanese: -『法華経』巻第三｢化城喩品第七｣鳩摩羅什訳（『大正新脩大蔵経』第9巻P24。）
English: - "Kammuryojukyosho," 'Kangyogengibun the first volume' written by Shandao ("Taisho Shinshu Daizo-kyo Sutra" the thirty-seventh volume P246.)
Japanese: -『観無量寿経疏』｢観経玄義分巻第一｣善導撰述（『大正新脩大蔵経』第37巻P246。）
English: Since the schools of the Jodo (Pure Land) sect have the Jodo Sanbu-kyo (the three main sutras of the Pure Land sect) as the main scripture, the latter is used.
Japanese: 浄土教系諸宗においては、浄土三部経を正依の経典としているため、後者が用いられる。
English: Because the real Shakyamuni seson (World-Honored One; honorific name for Gautama Buddha) no longer existed, the idea of Birth in the Pure Land was conceived to seek assurance in the attainment of Buddhahood by receiving the guidance of Buddha.
Japanese: 現実の仏である釈迦牟尼世尊のいない現在、いかに仏の指導を得て、成仏の保証を得るかと考えたところから希求された。
English: There are various interpretations of pure lands for rebirth, but it generally means the Buddhist paradise that is considered to be the pure land of Amida Buddha.
Japanese: 様々な浄土への往生があるが、一般的には阿弥陀仏の浄土とされている極楽への往生を言う。
English: This is referred to as gokuraku ojo (peaceful death). whereby 'o' means to go to the Pure Land (of Amida Buddha), 'jo' means to kesho (be reborn) in that land and to be reincarnated in the Pure Land is referred to as Renge kesho.
Japanese: これは極楽往生（ごくらくおうじょう）といわれ、往とは極楽浄土にゆく事、生とは、そこに化生(けしょう)する事で、浄土への化生は蓮華化生という。