nntsuzu/KFTT huggingface dataset:
English: With the promulgation of Gozan-Jissatsu Shozan Hatto, the traditional posts of 'Rokuon Soroku' (the highest-ranking priest responsible for taking charge of managing personal affairs, ranking temples and other duties) and 'Inryoshiki' (officer of correspondence between Shogun and Soroku) were abolished, and instead a new post of 'Konchiin Soroku' (Soroku of Konchi-in sub temple of Nanzen-ji Temple) was established by appointing Suden of Kokui no saisho (a priest who has influence in politics) to the post in 1619.
Japanese: 五山十刹諸山法度においては、従来の「（鹿苑）僧録」、「蔭涼職」が廃止され、1619年、江戸に「（金地院）僧録）」が新設され、黒衣の宰相崇伝が任命された。
English: Initially, the Edo bakufu tried to control the entire Zen sect through this new Soroku, although the leadership had a direct effect only on the Gozan-ha (group of five first-class temples in Zen sect).
Japanese: その当初は、この新たな僧録によって禅宗全体の統制をはかったが、その統率は五山派のみにしか及ばなかった。
English: After the death of Suden, the jisha-bugyo (magistrate of temples and shrines), which was established in 1635, took charge of the management of temples, with the result that the authority of the Soroku was further reduced.
Japanese: 崇伝没後の1635年、寺社奉行が設けられると、寺院の管掌は寺社奉行が取り仕切ることとなり、僧録の権限は更に縮小されることとなった。
English: With the enactment of Jiin Sho-Hatto to control the priests, the Edo bakufu also established 'Terauke seido' (the system of organizing whole temples in Japan with the registration of follower families) and 'Honmatsu seido' (the system of head and branch temples) aiming to firmly control Buddhism.
Japanese: また、幕府は、僧侶を統制するために寺院諸法度を設けると共に、「寺請制度」や「本末制度」を整備することで、仏教に対する積極的な統制をはかった。
English: Wakei Seijaku (literally meaning harmony, respect, purity and tranquility) is a slogan emphasized in Sado (Japanese tea ceremony), which is particularly respected in the House of Sen through the 'Shiki' (Four Principles of Tea) as laid down by SEN no Rikyu.
Japanese: 和敬清寂（わけいせいじゃく）とは、茶道において強調されている標語で、特に千家では千利休の定めた「四規」として重要視している。
English: This slogan, however, is not academically accepted as being directly attributable to Rikyu, because there is no description about it in any credible material compiled in the period contemporaneous with Rikyu.
Japanese: しかし利休と同時代の確かな資料には見られないことから、学術的には利休の言葉としては認められていない。
English: The recent study by Chuzo MACHIDA, 'The Background of the Establishment of the Nanpo-roku (the Secret Book of Rikyu) and the Birth of the Rikyu Myth' (reported in "No.9 of Chanoyu Bunka-Gaku (The Study of the Culture of Tea Ceremony), 2004), pursues the possibility that the term 'Wakei Seijaku' should be attributed to Daishin Gito (1657 - 1730), the 273rd chief priest of Daitoku-ji Temple.
Japanese: 近年の町田忠三氏の研究「『南方録』成立背景と利休虚像の誕生」（『茶の湯文化学』9号所収／2004）では、「和敬清寂」という言葉を作ったのが大徳寺273世の大心義統（1657－1730）であるという可能性を検討している。
English: Note: The four-Chinese character idiom Wakei Seijaku (和敬清寂) is often mistakenly written as 和敬静寂.
Japanese: 注意：　「和敬清寂」という四字熟語は、「和敬静寂」と書かれることが多いが、この「静」の字は誤り。
English: Genkitsu SANYO (1548 - June 19, 1612) was a Zen priest who was active during the period from the Azuchi-Momoyama period to the early Edo period.
Japanese: 三要元佶（さんようげんきつ,天文(元号)17年（1548年）-慶長17年5月20日(旧暦)（1612年6月19日））は、安土桃山時代から江戸時代初頭にかけて活躍した禅僧である。
English: After assuming the position of the head of Ashikaga School, he attended Ieyasu TOKUGAWA during the Battle of Sekigahara and at its front, he distinguished himself by conducting divination (using bamboo divination sticks).
Japanese: 足利学校の長となるが、関ヶ原の戦いの折には徳川家康の陣中に随行し、占筮によって功績をたてた。
English: He assumed the position of Jisha-bugyo (a commissioner of temples and shrines) along with Konchiin Suden and thereafter, he succeeded Jotai SAISHO as a responsible officer of Shuinjo (shogunate license to trade) related jobs and was involved in shuinsen (shogunate-licensed trading ship) related jobs.
Japanese: 金地院崇伝と寺社奉行の任に当たり、西笑承兌の後を引き継いで朱印状の事務取扱の役目に就くなど、朱印船のことにも関わった。
English: Later, he was invited by Ieyasu to a school in Fushimi-ku Ward, founded Enko-ji Temple and strived for the publication of the Fushimi edition.
Japanese: 家康によって、伏見区の学校に招かれ、円光寺の開山ともなり、伏見版の出版に尽力する。
English: Dohaku MANZAN (1635 - 1715) was a priest of Soto Sect in the early Edo period.
Japanese: 卍山道白（まんざんどうはく。寛永11年（1635年）-正徳(日本)5年（1715年））は江戸初期の曹洞宗僧侶。
English: Along with his mentor priest Soko and Zuiho MENZAN, he advocated the restoration of the sect's tradition and strived for the rehabilitation of shiho (succession of the lineage of sect) and kiku (regulations) in the sect.
Japanese: 師僧宗胡、面山瑞方らと共に宗統復興を唱え宗門の嗣法・規矩の更正に尽力した。
English: In the Soto Sect at that time, other than Hoto (the lineage of sect) that was inherited from a mentor priest to a disciple by means of menju (face to face transmission) (nin-po), there was also another Hoto that was inherited by means of succeeding the position of chief priest of a temple (garan-ho), and under such circumstances, there were a variety of abuses resulting from such confusion.
Japanese: 当時の曹洞宗では師僧から弟子に面授される法統（人法）の他に、寺院の住職を継ぐことによって伝えられる法統（伽藍法）があるとされ、両者の混乱から様々な弊害を生じていた。
English: Under such circumstances, Dohaku and others asserted that only menju shiho of isshi-insho (a rule whereby a priest who received menju from his mentor priest shall not change his mentor priest during his whole life) (nin-po), which the founder Dogen valued, should be regarded as legitimate.
Japanese: これに対し、道白らは宗祖道元が尊重した一師印証の面授嗣法（人法）のみを正統とするべきであると訴えた。
English: The campaign by Dohaku and others affected Jisha-bugyo (a commissioner of temples and shrines) and their objectives were accomplished when Eihei-ji Temple law and Soji-ji Temple law were enacted.
Japanese: 道白らの運動は寺社奉行を動かし、永平寺法度・總持寺法度の制定によって達成された。
English: He also rearranged and revamped the sect's kiku, which had been corrupted, following Ryuki INGEN's 'Obaku Shingi' (Chinese Characters as Symbols in the Huanboquingui).
Japanese: また、隠元隆きの「黄檗清規」を手本として、乱れを生じていた宗派の規矩を整理、刷新を図った。
English: Daijo-ji Temple, of which the chief priest was Dohaku, became known as the temple of rigid kiku and was called 'Kikudaijo.'
Japanese: 道白の大乗寺は厳正な規矩で知られるようになり「規矩大乗」と呼ばれた。
English: In 1689, Kozen, the chief priest of Eihei-ji Temple, asked Dohaku and others to become advisors for restoring soki (the rules of the temple) and the reform initiated by Dohaku gradually took root in the sect.
Japanese: 元禄2年（1689年）には永平寺住職晃全が叢規復興にあたって道白らに顧問を要請するなど刷新は宗派内に着実に定着していった。
English: On the other hand, Tenkei Denson and others criticized Dohaku, who tried to apply seiki (regulations) of the other sect (Obaku Sect) instead of traditional regulations established by Dogen, as 'formalism' and there were debates among them.
Japanese: しかし一方で天桂伝尊などが、道元以来の宗規に拠らず他流（黄檗宗）の清規を当てはめようとした道白を「形式主義」と批判し、論争をよんだ。
English: These debates, however, activated the study of sect teachings and the revision and publication of sect code, and produced many achievements in Soto Sect.
Japanese: これらの論争は曹洞宗における宗学研究、宗典の校訂・出版を活性化させ多くの業績を生む原動力となった。
English: Dohaku himself was engaged in compiling "Shohogenzo" (Treasury of the Eye of True Teaching) at Daijo-ji Temple and his work Manzanbon (89 volumes) still exists.
Japanese: 道白自身も大乗寺において道元の『正法眼蔵』の編集を行い、卍山本（89巻本）として現在に残されている。
English: After handing over Daijo-ji Temple to Shushin MYOSHU, he lived in seclusion at Kozen-ji Temple in Settsu Province (present Osaka Prefecture).
Japanese: 大乗寺を明州珠心にゆずった後、摂津国（現在の大阪府）の興禅寺に隠棲した。
English: In 1694, he was asked to restore Genkoan Temple, an ancient temple of Rinzai Sect located in Yamashiro Province, and converted it to a temple of Soto Sect.
Japanese: 元禄7年（1694年）、請われて山城国（現在の京都府）の臨済宗の古刹、源光庵を復興し、曹洞宗にあらためた。
English: Emperor Reigen, who came to know the reputation of Dohaku, invited him for monbo (hearing of Buddhism teachings) but he declined with the excuse of illness.
Japanese: 道白の高名をきいた霊元天皇が、問法のため招請したが病と称して辞退した。
English: Myoe (February 28, 1173 - February 18, 1232) was a Buddhist monk of Kegon Sect in the early Kamakura period.
Japanese: 明恵（みょうえ、承安(日本)3年1月8日(旧暦)（1173年2月21日）-寛喜4年1月19日(旧暦)（1232年2月11日））は、鎌倉時代前期の華厳宗の僧。
English: He studied Shingon Esoteric Buddhism and Kegon Sect at Ninna-ji Temple and Toda-ji Temple and showed great promise as a priest, but he abandoned the connection with secular society and lived in seclusion at Shirakami, Arita-gun in Kii Province and Ikadachi in the same Province.
Japanese: 仁和寺‧東大寺で真言密教や華厳を学び、将来を嘱望されたが俗縁を絶ち紀伊国有田郡白上や同国筏立に遁世した。
English: As he yearned for Shakyamuni very much, he twice planned to travel to India but finally gave up because of the oracle of Kasuga Myojin (the deity of Kasuga Shrine).
Japanese: 釈迦への思慕の念が深く2度天竺（インド）へ渡ることを企画したが、春日明神の神託が在り断念した。
English: In 1206, he founded Kozan-ji Temple when Toganoo of Yamashiro Province was given to him by the retired Emperor Gotoba and strove for kangyo (practice of observation and contemplation) and study.
Japanese: 1206年（建永元年）後鳥羽上皇から山城国栂尾（とがのお）を下賜されて高山寺を開山し、観行と学問にはげんだ。
English: He left many writings including "Zaijarin" (A Wheel for Pulverizing Heresy) and "Shizakoshiki" (a chant composed of four formulas), both of which criticized Honen's Jodo Sect, "Yumeki," which recorded dreams which he had during his 40 years' kangyo, and "Kyakuhaiboki," which was taken in notes by his disciples.
Japanese: 法然の浄土宗を批判した『摧邪輪（ざいじゃりん）』『四座講式』の著作や、40年にも及ぶ観行での夢想を記録した『夢記』などがあり、弟子の筆記による『却廃忘記』など数多くの著書がある。
English: Jogyo (also known as Teigyo, March 25, 1186 - April 3, 1231) was a monk living from the end of the Heian period to the beginning of the Kamakura period.
Japanese: 貞暁（じょうぎょう／ていぎょう、文治2年2月26日(旧暦)（1186年3月18日）-寛喜3年2月22日(旧暦)（1231年3月27日）は平安時代末期から鎌倉時代初期にかけての僧侶。
English: His mother was Daishin no Tsubone, a daughter of the Hitachi-nyudo monk Nensai (also called by the names FUJIWARA no Tokinaga and Tomomune DATE), the founder of the Date family.
Japanese: 母は伊達氏の祖と言われる常陸入道念西（藤原時長、伊達朝宗）の娘・大進局。
English: His mother, Daishin no Tsubone, was a lady's maid serving the Kamakura bakufu (Japanese feudal government headed by a shogun), who was favored by Yoritomo and became pregnant.
Japanese: 母・大進局は鎌倉幕府に出仕する侍女であったが、頼朝の寵愛を受け懐妊する。
English: As Masako HOJO, the lawful wife of Yoritomo, noticed her pregnancy, Daishin no Tsubone was kept at a distance by Yoritomo who feared Masako's anger, and she bore a baby boy at the residence of Kageto NAGATO, one of his retainers.
Japanese: しかし頼朝の正室・北条政子がこれに気づいたため、その怒りを畏れた頼朝によって遠ざけられ、家臣の長門景遠の宅にて男児を出産する。
English: The child's birth ceremony was not performed for fear of arousing Masako's envy, and Kageto retired to the vicinity of Fukazawa after running away with his children, because he had been cut off by Masako after she discovered that he had harbored Daishin no Tsubone.
Japanese: 政子の嫉妬を恐れて出産の儀式は省略され、景遠は母子を匿った事を知った政子の勘気を蒙り、子を連れて逃げ深沢の辺りに隠居した。
English: He was in such a pitiful condition as no one would agree to become his wet nurse for fear of Masako, therefore his mother raised him away from the public eye.
Japanese: その後も政子を恐れて乳母のなり手がないなど、人目を憚るようにして育てられる。
English: He changed his Homyo (a name given to a person who enters the Buddhist priesthood) from 'Nokan,' which he used soon after he became a priest at Ninna-ji Temple, to Jogyo (also referred as Teigyo) after practicing asceticism further, keeping himself away from the world of everyday affairs by climbing Mt. Koya to confine himself for religious training.
Japanese: 仁和寺に入って法名を「能寛」と名乗り、更に修行を重ねた後、法名を貞暁と改め、高野山に登ってより一層俗界から遠ざかった。
English: While the members of the Minamoto clan were killed one after another amid a struggle for supremacy, he devoted himself to religious practice completely isolated from the general world, and as a result he earned respect from many people.
Japanese: これ以降、源氏一族が権力闘争の中で次々に命を落とす中で、世間と隔絶した中で一人修行に励み、人々の尊崇を集めた。
English: Later, Masako finally became one of Jogyo's believers, and asked him to pray to Buddha for the happiness of the dead in the Minamoto clan, providing him with aid and money.
Japanese: その晩年には遂に政子も貞暁に帰依し、彼に源氏一族の菩提を弔わせるべく援助・出資を行なった。
English: Accordingly, establishing an Amida-do Hall (temple hall having an enshrined image of Amitabha) called Joroku-do in Kyochi-bo, Mt. Koya, Jogyo put the hair of his departed father Yoritomo into the sitting statue of Amitabha which was enshrined in the hall for the repose of his soul, and furthermore, he held a religious service for the repose of the soul of the third Shogun MINAMOTO no Sanetomo, a half younger brother with the same father, by erecting a gorinto (gravestone composed of five pieces set one upon another).
Japanese: これを受けて貞暁は、高野山の経智坊に丈六堂という阿弥陀堂を建立、この中に安置した阿弥陀如来座像の胎内に父・頼朝の遺髪を納めて供養したほか、異母弟・三代将軍源実朝に対しても五輪塔を設営して追善を行なっている。
English: According to one story, when Masako approached him about his ambition to become the fourth shogun, suspecting him of having evil intentions regarding the succession after the death of Sanetomo, he proved his innocence by taking out one of his eyeballs and thoroughly rejecting her offer.
Japanese: 一説によると、実朝の死後その野心を政子に疑われ、四代将軍就任を打診されたが、片眼をえぐり出してこれを拒否したと伝えられる。
English: He died on Mt. Koya at the age of 46 in 1231, one theory suggesting that he killed himself.
Japanese: 寛喜3年（1231年）、高野山にて46歳で死去（自害したという説もある）。
English: His death resulted in the extinction of the male line of MINAMOTO no Yoritomo (with the death of Take no Gosho three years later, the female line was also extinguished).
Japanese: これにより、頼朝の男系子孫は断絶した（女系子孫も3年後の竹御所死去により途絶える）。
English: Senkei IKENOBO (the dates of his birth and death were unknown) was a Buddhist priest of Kyoto Choho-ji Temple (Rokkakudo) in the middle of the Muromachi period.
Japanese: 池坊専慶（いけのぼうせんけい、生没年不詳）は、室町時代中期の京都頂法寺（六角堂）池坊の僧侶。
English: He became famous during the period from 1469 until 1487 as a superior of Tatebana (standing flowers) and according to 'Hyakuhei Kanojo' (records of flower arrangement by a hundred people) (completed in 1600) compiled by Shocho GEKKEI, a Buddhist monk of Kyoto Tofuku-ji Temple, he is deemed as the founder of Ikenobo School.
Japanese: 文明(日本)年間（1469年-1487年）立花（たてばな）の上手として有名となり、京都東福寺の僧月渓聖澄による「百瓶華序」（1600年に成立）によると池坊の流祖とする。
English: According to 'Hekizan Nichiroku' (a diary of the monk Daikyoku, 15th century) (1459 - 1464, 1465 - 1468) written by Zen priest Daikyoku, Senkei in 1462 arranged tens of flowers in a golden vase responding to the invitation of the Sasaki clan, shugo (constable) of Omi Province, and many of the dilettantes inside the capital competed to see it.
Japanese: 禅僧大極が記した「碧山日録」（1459年-1463年、1465年-1468年）によれば、1462年（寛正3年）近江国守護佐々木氏に招かれて金瓶に草花数十枝を挿し、洛中の好事家が競って見物したという。
English: Juko MURATA (1432 - June 29, 1502) was a chajin (master of the tea ceremony) in the middle of the Muromachi period.
Japanese: 村田珠光（むらたじゅこう、応永30年（1423年）-文亀2年5月15日(旧暦)（1502年6月19日））は、室町時代中期の茶人。
English: His career is not clear but according to historical records compiled in later years, his father was Mokuichi MURATA Kengyo and his childhood name was Mokichi.
Japanese: 経歴は不詳であるが後世の史料によれば、父は村田杢市検校で、幼名を茂吉と称したという。
English: Based on postwar research, it was once believed that he had returned to secular life and become a merchant, but currently it is generally believed that he had been a Buddhist monk throughout his life because of the discovery of "Yamashinake raiki" (diary of Hisamori OSAWA, zassho (a person in charge of miscellaneous tasks) of the Yamashina family), which was written in the year when Juko was 64 years old, in which he was referred to as 'Jukobo' (monk Juko).
Japanese: 戦後の研究では還俗して商人になったとされてきたが、珠光64歳の時期に当たる『山科家礼記』に「珠光坊」という記述が発見されたことから、現在では一生僧侶であったと改められている。
English: In addition, it has also been believed that he practiced Zen meditation when he was around 30 years old under the guidance of Sojun IKKYU, a monk of Daitoku-ji School of the Rinzai Sect, but some researchers are skeptical since no firm historical records that support such a view exist.
Japanese: また30歳の頃臨済宗大徳寺派の一休宗純に参禅したという説がとられて来たが、これも確実な史料があるわけではなく、研究者の中には疑問視する声もある。
English: However, the fact that he had a close relationship with Daitoku-ji Temple is certain, because according to the article on May 15 of second year of Bunki era in the death register of Shinjuan Temple founded by IKKYU, 'Jukoan-shu' offered 1 kan-mon (10,000 yen) for the memorial service on the thirteenth death anniversary of IKKYU (source : "History of Chanoyu," Isao KUMAKURA, Asahi sensho paperback).
Japanese: しかし一休開基の真珠庵の過去帳文亀二年五月一五日条に「珠光庵主」の名が見え、一休十三回忌に一貫文を出しているから（熊倉功夫「茶の湯の歴史」朝日選書）大徳寺に深い関わりを持っていたことは確かである。
English: Further, even if Juko had practiced Zen meditation under IKKYU, it could be for the purpose of ascetic practices in various sects and teachings and it is impossible to conclude that he converted to Rinzai Sect (it is true, however, that his son Soju was a Buddhist monk of Rinzai Sect).
Japanese: なお一休に参禅していたとしても、これは諸宗兼学の修行であって、珠光が臨済宗へと宗派を変えたとは言い切れない（但し確かに息子の宗珠は臨済宗の僧侶となっている）。
English: Based on 'Juko Isshi Mokuroku' (Juko's diary about the method of judgment) in "Yamanoue Soji ki" (The Record of Soji YAMANOUE) (Nigatsu-bon), it had also been believed that Juko served Yoshimasa ASHIKAGA, 8th shogun of the Muromachi bakufu (Japanese feudal government headed by a shogun), as an instructor of the tea ceremony, but the results of current research on the history of the tea ceremony basically disputes this fact because the descriptions concerning Noami that are included in the same book are not correct in light of the year of his birth and death.
Japanese: さらに『山上宗二記』（二月本）中の「珠光一紙目録」により、室町幕府8代将軍足利義政に茶道指南として仕えたともされたが、これは同書中の能阿弥に関する記述がその生没年と合わないことから、現在の茶道史研究では基本的に否定されている。
English: There are few historical records as explained, but his letter written on a scroll titled 'Furuichi harima hoshi Juko' (its byname is 'Kokoro no Shi no Bun' (literally, a writing of master on my mind)), which was given to his disciple Choin FURUICHI, is highly valued as a precious documentary record of that time.
Japanese: このように史料は乏しいものの、弟子の古市澄胤に与えたという「古市播磨法師　珠光」と題された軸装の文書（通称「心の師の文」）は当時の貴重な文献として評価されている。
English: The expression of 'hiekaruru' (literally, be cold and dry) that appears in the above document is the wording used in Renga (poetic dialogue) and this fact suggests that Juko's tea ceremony was substantially influenced by Renga.
Japanese: 同資料に登場する「ひえかるる」という表現は連歌で使われている用語であり、珠光の茶の湯が連歌の影響を大きく受けていたことを窺わせる。
English: As Juko was acquainted with other artists, his remark saying 'I love the moonlight peeping through the cloud. It is interesting' was introduced in "Zenpo Zodan" (Miscellaneous conversations with Zenpo), a book written by Noh player Zenpo KONPARU, as a famous anecdote concerning Juko.
Japanese: 珠光は他の芸能者達との交流もあり、能楽者である金春禅鳳が記した『禅鳳雑談』に有名な珠光の物語とて　「月も雲間のなきは嫌にて候　これ面白く候」　という一節が遺されている。
English: As the above anecdote shows, his attitude of refusing perfectness itself was the starting point of new tea drinking culture that led to 'Wabicha.'
Japanese: ここに見られる完全性を拒否する姿勢こそが、「わび茶」へと繋がる新しい喫茶文化の端緒を開くものであった。
English: In the shogun family of the Muromachi period, the Tenmoku tea bowl or celadon porcelain tea bowl of Ryusengama were appreciated because of the tea drinking culture that valued Tang-style tea bowls, but Juko praised plain "Juko bowls" and established the tea ceremony using such plain tea utensils.
Japanese: 室町時代の将軍家における唐物を賞玩する喫茶文化では、天目茶碗や龍泉窯の青磁茶碗が好まれていたが、珠光は粗末な《珠光茶碗》を賞美し、こうした道具を用いる茶の湯を確立した。
English: Juko's tea ceremony was developed by his disciples, including his son Soju, and he was acclaimed in later years by SEN no Rikyu as the founder of the tea ceremony.
Japanese: この珠光の茶の湯は、その子宗珠を初めとする弟子達によってひろめられ、このことから後に千利休から茶の湯の開祖として評価されることとなる。
English: There are many tea utensils which are believed to be those that Juko loved and they are collectively called 'Juko specialties.'
Japanese: 珠光が好んだという伝来を持つ道具は多く、総称して「珠光名物」と呼ばれている。
English: The fact that Juko owned these utensils was the grounds for the assertion that he once returned to secular life (this is the reason why he has been generally known with by the name 'Juko Murata').
Japanese: これらの道具を所持していたという事実が、珠光が還俗して商人になったという論の大きな根拠であった（このために「村田珠光」の名前で流布したのでもある）。
English: However, according to "Seigan Meibutsu-ki," a record of specialties which was compiled during the Tenmon era and discovered recently, only the Juko tea bowl is listed as a utensil that was owned by Juko.
Japanese: しかし近年発見された天文(元号)年間の名物記『清玩名物記』では、掲載される珠光旧蔵の道具は《珠光茶碗》のみであった。
English: According to "Yamanoue Soji ki" in 1588, many utensils are listed as the ones that were owned by Juko and the necessity to probe possible fabrication of an oral tradition arose.
Japanese: 天正16年の『山上宗二記』に下ると、多くの珠光旧蔵の道具が登場しており、この間に伝来の捏造が行われた可能性を検討する必要が生じた。
English: The above fact enhanced the credibility of the view that Juko had been a Buddhist monk throughout his life, which was based on the above-mentioned "Yamashina-ke raiki."
Japanese: また上記の『山科家礼記』の発見による、珠光が一生涯僧侶であったという説の信憑性を高める結果ともなっている。
English: Further, the credibility of the view asserting that Juko owned Tang-style specialties languished thanks to the above view, and it has become necessary to rethink the meaning of his description, which appears in 'Kokoro no shi no fumi,' saying 'make the border between Japanese-Chinese admixed.'
Japanese: またこの説により珠光の唐物名物所持の信憑性が薄れたため、「心の師の文」にある「和漢之さかひをまぎらかす」という記述の読解も再考の必要が生まれている。
English: Incidentally, there also exists the view asserting that Juko made Goro HANEDA produce natsume (tea utensil), but this view is also questionable because according to chakai-ki (the record of the tea ceremony), natsume was first used from 1558 to 1569, after the death of Joo TAKENO, and its first use was later than other wooden tea utensils.
Japanese: なお珠光が棗(茶器)を羽田五郎に作らせたという説もあるが、これも棗の茶会記への登場が武野紹鴎没後の永禄年間と遅く、しかも他の木製茶器よりも遅いため、やはり疑問視されている。
English: Sotan (1413 - 1481) was an artist-monk in the middle of the Muromachi period.
Japanese: 宗湛（そうたん、応永20年（1413年）-文明(日本)8年（1481年））は、室町時代中期の画僧。
English: In 1462, he won the recognition of the 8th shogun, Yoshimasa ASHIKAGA, after painting the fusuma-e (images drawn or painted on fusuma) of Shosen-ken in Kyoto Shokoku-ji Temple and in the following year, in 1463, he became the official painter of the shogun family as the successor of Shubun.
Japanese: 1462年（寛正3年）京都相国寺松泉軒の襖絵を描いて室町幕府8代将軍足利義政に認められ、翌1463年（寛正4年）周文の跡をついで将軍家の御用絵師となった。
English: Thereafter, he painted the fusuma-e of Takakura Gosho, Untaku-ken and Ishiyama-dera Temple as an authority on Chinese style painting in the capital.
Japanese: その後､中央での漢画界の権威として高倉御所・雲沢軒・石山寺などで襖絵を作成している。
English: Although records of the fact that he was engaged in painting around 1473 are existent, no paintings by Sotan have been discovered so far except for the fusuma-e of Yotokuin in Daitoku-ji Temple which Sokei, his son, completed based on what Sotan left unfinished.
Japanese: 1473年（文明5年）頃までの作画の記録は残っているが､宗湛作の遺品は発見されておらず、宗湛の書き残したものを子の宗継が完成させた大徳寺養徳院の襖絵のみである。
English: While being responsible for the finance of Shokoku-ji Temple as Tsukan, he also served Ashikaga Shogun family as an official painter.
Japanese: 相国寺の都管（つかん）の職にあり、相国寺の財政を担当するとともに、画家として足利将軍家の御用をつとめた。
English: In 1423, he participated in the delegation dispatched to Korea and drew landscape paintings there.
Japanese: 1423年（応永30年）朝鮮派遣使節に参加し、その地で山水画を描いた。
English: His achievements, such as coloring the Daruma sculpture of Daruma-ji Temple in Kataoka of Yamoto Province in 1430 and traveling to Nara Todai-ji Temple for the purpose of collecting useful information in deigning the Buddhist image of Ungo-ji Temple in 1440, are well-known and he is supposed to have lived until around 1454.
Japanese: 1430年（永享2年）には大和国片岡の達磨寺の達磨像に彩色を施し、1440年（永享12年）には、雲居寺（うんごじ）の仏像の像容の参考とするため奈良東大寺に赴くなど、広い範囲の事績が知られ、1454年（享徳3年）頃まで生存していたようである。
English: However, works of art which Shubun actually painted do not exist and therefore, his painting style is not clear.
Japanese: 周文自身が実際に描いたという作品は現存しておらず、画風の実態については不明である。
English: Josetsu (the years of his birth and death was unknown) was an artist-monk from the period of the Northern and Southern Courts to the middle of the Muromachi period.
Japanese: 如拙（じょせつ、生没年不詳）は、南北朝時代(日本)から室町時代中期の画僧。
English: It is believed that Chushin ZEKKAI named him after remark of 'Lao-tzu' saying 'Being too skillful is nothing more than being unskillful.'
Japanese: 絶海中津（ぜっかいちゅうしん）が「老子」の「大巧は拙なるが如し」にちなんで名づけたという。
English: Although his biography is not so clear, the fact that he engaged in the construction of Soseki MUSO's monument and drew 'Hyonen-zu' (painting of catching Japanese catfish with bottle gourd) from 1384 to 1429 at the behest of Yoshimochi ASHIKAGA, 4th shogun of the Muromachi bakufu (Japanese feudal government headed by a shogun), is widely known and it is almost certain that he had a close relation with the Ashikaga Shogun family and was a monk of Shokoku-ji Temple.
Japanese: 伝記については不明な点が多いが、夢窓疎石の碑銘建立に参与したこと、応永年間（1384年-1429年）室町幕府4代将軍足利義持の命により「瓢鮎図（ひょうねんず）」を描いたことなどが知られ、足利将軍家と密接な関係を持ち、相国寺にいたことはほぼ確実である。