nntsuzu/KFTT huggingface dataset:
English: It is said that his travel to Ming and meeting with many high priests there enabled Chushin ZEKKAI to acquire the skills to compose earthly poetry and Shirokubun (Chinese verses using four-six form).
Japanese: この明への渡海により、絶海中津は多くの高僧らと出会ったことで、俗的詩文の風と四六文の技法を身につけたと言われている。
English: His travel to Ming earned the respect from politicians and military commanders in Japan just like his former mentor Soseki.
Japanese: また、このような明への渡海は、かつての師匠である疎石と同じく、日本における政治家や武将たちからも一目を置かれる存在として見なされるようになった。
English: After coming back to Japan, Chushin stayed with Shokai Reiken at Tenryu-ji Temple, and he had the second chance to talk with Shushin GIDO, who was at Kennin-ji Temple, in 1380.
Japanese: 帰国後は天竜寺の性海霊見のもとに身を寄せ、康暦2年/天授(日本)6年（1380年）には建仁寺にいた義堂周信と再び会見する。
English: In the same year, Chushin was invited to be the chief priest of Houn-ji Temple (Kamigori-cho) in Harima Province by Norisuke AKAMATSU, who was extremely influential there as Harima no kuni Shugo (the provincial constable of Harima Province).
Japanese: 同年、播磨国守護として勢威を振るう赤松則祐より播磨法雲寺(上郡町)の住持として招聘された。
English: However, Chushin politely refused the invitation and recommended Jorin Ryosa for the position; Chushin himself decided to serve at Erin-ji Temple in Kai Province.
Japanese: しかしながら、中津はこれを謝絶して則祐には汝霖良佐を推挙し、自らは甲斐国慧林寺に赴任することにしたのである。
English: Yoshimitsu ASHIKAGA, the third Shogun, ordered Chushin to come to Kyoto in 1382, and Chushin followed the order in September 1383.
Japanese: 永徳2年/弘和2年（1382年）に将軍・足利義満より上洛を命じられ、翌年9月に上洛する。
English: Yoshimitsu changed the name of Anjo-in Temple (Chuindojo) to Rokuonin and appointed Chushin as its chief priest.
Japanese: 義満は安聖院（中陰道場）を鹿苑院と改めて、そこに中津を住持として赴任させた。
English: However, Chushin came to have different opinions from Yoshimitsu and left from Kyoto to Settsu Province in June 1384.
Japanese: しかし中津は義満と次第に対立し、至徳(日本)元年/元中元年（1384年）6月に摂津国に退去した。
English: Yoshimitsu's insistent pursuit made Chushin escape into Gyuinan at Arima Hot Springs in April 1385.
Japanese: さらに義満の追跡を受けたため、翌年4月には有馬温泉にある牛隠庵に逃れている。
English: Chushin accepted the invitation from Yoriyuki HOSOKAWA in July 1385 and went to Sanuki Province and established Hokai-ji Temple there.
Japanese: しかし同年7月、細川頼之の招聘を受けて讃岐国に渡り、そこで宝海寺を開いた。
English: At that time, he reconstructed Gyuko-ji Temple in Tosa Province, which was said to be the remain of the temple his mentor Soseki had established.
Japanese: また、このときに師匠・疎石の遺跡といわれる土佐国の吸江寺を再興している。
English: In February 1386, Yoshimitsu forgave Chushin and ordered him to come to Kyoto again.
Japanese: 至徳3年/元中3年（1386年）2月、義満は中津を許した上で再びの上洛を命じる。
English: Chushin moved to Kitayama Toji-in Temple in 1391, became the chief priest of Shokoku-ji Temple in October 1392, and then came back to Toji-ji Temple in 1394.
Japanese: 明徳2年/元中8年（1391年）には北山等持院に移り、翌年10月には相国寺住持となり、応永元年（1394年）には等持院に再び戻った。
English: It is said that his incessant moving was due to the antagonism between Yoshimitsu and himeself and to wars including Meitoku War.
Japanese: これら一連の激しい動きは、明徳の乱などの戦乱や義満との対立が原因とも言われている。
English: Because of that achievement, Chushin was reappointed as the chief priest of Shokoku-ji Temple in February 1397; however, he resigned from the position and became the Tassu (a priest who takes care of a tacchu, sub-temple founded to commemorate the death of a high priest) of Rokuon-in Temple.
Japanese: その功績から応永4年（1397年）2月に再び相国寺の住持として再任されるが、翌年には辞して鹿苑院塔主となる。
English: He retired from the position n 1404, and he passed away on April 5, 1405.
Japanese: 応永11年（1404年）に辞して隠退し、応永12年（1405年）4月5日に死去した。
English: He was embraced by two Shoguns, Yoshimitsu ASHIKAGA and Yoshimochi ASHIKAGA, many powerful Shugo daimyo (military governors), and influential people of the Imperial Court including Imperial Prince Fushiminomiya Yoshihito.
Japanese: 足利義満・足利義持などの二代の将軍をはじめ、多くの有力な守護大名、また朝廷においても伏見宮栄仁親王らの帰依を受けた人物であった。
English: He was highly evaluated as a Buddhism priest at that time; his contribution, along with Shushin, to the development of the Muso school of the Rinzai sect was highly evaluated.
Japanese: その存在は当時の仏教界でも大きく、周信と並んで臨済宗夢窓派の発展に寄与したということで評価は高い。
English: Emperor Gokomatsu and Emperor Shoko also became Buddhists influenced by Chushin; after Chushin's death, Emperor Gokomatsu and Emperor Shoko issued an imperial order to honor him as Bucchi Kosho Kokushi (the most reverend priest), Shokokushi, respectively.
Japanese: 後小松天皇や称光天皇らも中津に帰依した人物の一人であり、その死後に前者は仏智広照国師、後者は聖国師という勅命による追贈を行なった。
English: Chushin wrote "Analects of Zekkai Osho" and "Shoken-shu" (collection of poems).
Japanese: また、中津は著書に『絶海和尚語録』や『蕉堅稿』（詩文集）などを残している。
English: Kaigen-hoyo is a Buddhist memorial service held at the completion of Buddhist statue, painting, altar, or tomb.
Japanese: 開眼法要（かいげん-ほうよう）は仏像、仏画、仏壇、墓などの完成の際に営まれる法要。
English: When making a Buddhist statue, 'tensei,' or inserting the eyes is performed at the end of the process to consecrate a man-made statue.
Japanese: 仏像を造る際、大部分を完成させておいて最後に「点睛」すなわち「目を描き込む」ことにより、人の手で作られた物としての像は仏像に成る。
English: Since the statue is completed by investing it with soul, tensei in particular was regarded as important and later became a ceremony of 'Kaigen-hoyo.'
Japanese: 像に尊い魂が入って完成することから、特に点睛を重要視し、後世「開眼法要」として儀式化した。
English: A famous Kaigen-hoyo in Japan is Todai-ji Temple Great Buddha (Vairocana) Eye-opening ceremony held on May 30, 752.
Japanese: 日本での開眼法要の例としては、天平勝宝4年（752年）4月9日(旧暦)に行われた東大寺大仏（毘盧遮那仏）の開眼法要が名高い。
English: It was held by the Emperor Shomu and a Buddhist priest Bodai Senna who came to Japan from Tenjiku (India) via Tang (China) inserted the eyes.
Japanese: 聖武天皇によって開催され、天竺から唐を経て日本に来た僧侶菩提僊那（ぼだい-せんな）が実際に眼を入れた。
English: At the ceremony, five-color ropes attached to the writing brush to insert the eyes were handed to the people gathered so that they could receive a blessing.
Japanese: この時、五色の紐を開眼の筆につけて集まった人々に持たせ、利益（りやく）が行き渡るようにした。
English: Jodo Shinshu has no concept of investing honzon (principal image of Buddha) with soul; instead, they hold a Buddhist service for auspicious event called 'goishi' or 'owatamashi' (written as 御移徙).
Japanese: 浄土真宗では、本尊などに魂を込めるという概念が無いため、「御移徙（ご-いし、お-わたまし）」と呼ばれる慶事の法要を営む。
English: The kanji characters '移徙' (ito) (also called '徙移' [shii]) used in 'goishi' means to move or transfer.
Japanese: なお、「移徙（いと）」（「徙移〈しい〉」とも言う）は「移り動くこと」「移転」を意味する語である。
English: When it is called 'watamashi,' it is an honorific expression of transfer of a noble person, referring to the Buddha to worship.
Japanese: 特に「わたまし」とするときは「尊い人の転居」を言う敬語であり、崇拝すべき仏にもあてられる。
English: Soyen SHAKU (January 10, 1860 - November 1, 1919) was a priest of the Rinzai sect of Buddhism during the Meiji and Taisho periods.
Japanese: 釈宗演（しゃくそうえん、安政6年12月18日(旧暦)（1860年1月10日）-大正8年（1919年）11月1日）は、明治・大正期の臨済宗の僧。
English: At the age of 12, he entered the Buddhist priesthood under Ekkei Shuken of Myoshin-ji Temple in Kyoto, and practiced asceticism at the Kennin-ji Temple in Kyoto and Sogen-ji Temple in Okayama Prefecture.
Japanese: 12歳の時、京都妙心寺の越渓守謙のもとで得度し、建仁寺や岡山県の曹源寺で修行する。
English: In 1887, he graduated from the Keio Gijuku and at the age of 29, on the recommendation of Yukichi FUKUZAWA and Tesshu YAMAOKA, he went to Ceylon and India to study.
Japanese: 1887年、慶應義塾を卒業し、29歳の時に福澤諭吉や山岡鉄舟のすすめもあり、セイロンとインドに留学。
English: In 1893, with support from Yukichi FUKUZAWA, he visited the US to participate in the World Parliament of Religions held in Chicago.
Japanese: 1893年、福澤諭吉のバックアップにより渡米、シカゴで開催された万国宗教大会に参加した。
English: In 1902, he lectured on Zen to Americans for the first time at the Engaku-ji Temple.
Japanese: 1902年、円覚寺において最初のアメリカ人に対する禅指導を行なった。
English: In 1906, he visited the US again accompanied by Daisetsu SUZUKI as an interpreter and lectured on Zen Buddhism to Americans.
Japanese: 1906年、再度渡米し、通訳として鈴木大拙を伴い、アメリカ人に対して禅指導を行なった。
English: He was a lecturer at Hekigan-kai organized by Soho TOKUTOMI, and had many followers through lectures and instructions for the political and financial circles as well as for intellectuals including Soseki NATSUME as a Buddhist layman.
Japanese: 徳富蘇峰主宰の碧巌会の講師をつとめ、政・財界、夏目漱石居士ら知識人への講義・指導を通じて多くの信奉者をもった。
English: Gyoson (1055 - March 28, 1135) was a Buddhist priest of the Tendai sect and a waka poet during the late Heian period.
Japanese: 行尊（ぎょうそん、天喜3年（1055年）-長承4年2月5日(旧暦)（1135年3月21日））は、平安時代後期の天台宗の僧・歌人。
English: He entered into the priesthood under Myoson at Onjo-ji Temple (Mii-dera Temple), learned Esoteric Buddhism from Raigo, and received kanjo (a consecration ceremony by pouring water onto the top of priest's head) from Kakuen.
Japanese: 園城寺（三井寺）の明尊の下で出家、頼豪から密教を学び、覚円から灌頂を受けた。
English: He started ascetic practices around 1070 in Mt. Omine, Mt. Katsuragi, and Kumano, thus he came to be known as an ascetic Buddhist priest.
Japanese: 1070年（延久2年）頃より大峰山・葛城山・熊野などで修行し、修験者として知られた。
English: Later he was appointed to Chori (chief priest) of Onjo-ji Temple, and in 1123 he became Tendai-zasu (the head priest of the Tendai sect).
Japanese: のちに、園城寺の長吏に任じられ、1123年（保安4年）には天台座主となった。
English: No. 66 On a mountain slope,Solitary, unaccompanied,Stands a cherry tree.Except for you, lonely friend,To others I am unknown.("Kinyo wakashu" miscellaneous No. 556)
Japanese: 66番もろともにあはれと思へ山桜花よりほかに知る人もなし（『金葉和歌集』雑556）
English: Mujaku Dochu (September 16, 1653 - January 25, 1745) was a gakuso (scholar priest) of Myoshin-ji Temple school of the Rinzai sect of Zen during the Edo period.
Japanese: 無著道忠（むじゃくどうちゅう、承応2年7月25日(旧暦)（1653年9月16日）-延享元年12月23日(旧暦)（1745年1月25日））は、江戸時代の禅宗中の臨済宗妙心寺派の学僧である。
English: He became a disciple of Jikuin-somon (1610-1677) at the Myoshin-ji Ryuge-in Temple and received shiho (to inherit the dharma from a priest master).
Japanese: 妙心寺龍華院の竺印祖門（1610年-1677年）の門弟となり、嗣法となる。
English: He practiced Zen under Itsudo at Fukiage-dera Temple (吹上寺) in Kii Province and Mokuin (黙印) at Daian-ji Temple in Echizen Province before he came back to Kyoto to live in the Ryuge-in Temple where he succeeded his master as the second chief priest of the temple in 1677 at the age of 25.
Japanese: その後は紀伊国吹上寺の逸堂・越前国大安寺の黙印のもとに参禅、一旦帰京して龍華院に住し、1677年、25歳で、師の跡を継ぎ、龍華院の第2世に就任する。
English: By this time, he had already joined a court function of the lecture on books about Zen Buddhism and worked hard in Zen training under Mokuin (黙印), a disciple of Daigu Sochiku.
Japanese: この頃すでに、禅籍などの講筵に加わり、大愚宗築門下の黙印について修禅にはげんでいた。
English: He learned from masters in various places and read books extensively including Buddhist scriptures other than Zen, Chinese classic books, Rekisho (Expository books about the calendar), and antiquarian books in China and Japan.
Japanese: また、各地の先学に教えを乞い、禅籍以外の仏典、漢籍、暦書、中国・日本の小説の類や古籍などの種々の分野にわたる諸本を渉猟した。
English: He often lectured on Zen scriptures and wrote many commentaries and dictionaries; in "Kinben shigai" vol.18, he criticized Shosan SUZUKI's 仁王禅; in "Shobogenzo senpyo" (正法眼蔵僣評) (1713), he criticized Dogen's reference to Daiei in "Shobogenzo" (Treasury of the Eye of True Teaching); in "Obaku gaiki" (1720), he criticized Obaku Sect (Ingen).
Japanese: 自ら禅籍の講説を行なうことも多く、注釈書や辞書の類を多く著し、その中で『金鞭指街』18において鈴木正三の仁王禅を、『正法眼蔵僣評』（正徳3年（1713年）による道元の『正法眼蔵』中の大慧への言及を、『黄檗外記』（享保5年（1720年））による黄檗宗（隠元）をそれぞれ批判した。
English: His achievements of precise approaches stand out prominently among others of those days, and the academic value of his works never wavered in modern times and in the present day.
Japanese: その緻密な方法による業績群は当時にあっては異彩を放っており、近現代になってからも、その学問的評価は揺らぐことがない。
English: "Honmatsu seido," a system intended to control the Buddhist organizations, was established by the Tokugawa shogunate during the Edo period.
Japanese: 本末制度（ほんまつせいど）は、江戸時代、徳川幕府が仏教教団を統制するために設けた制度である。
English: It aimed to control Buddhist sects by placing each of their temples within the hierarchy, from the main temple to the branch temple.
Japanese: 各宗派の寺院を重層的な本山・末寺の関係に置くことで、その宗派に対する統制をはかった制度である。
English: Therefore, the shogunate needed to eliminate the temple that belonged to no main temple, and thereby fix the hierarchy of all temples.
Japanese: そのため、無本寺寺院をゼロにして、寺院相互の本末関係を固定化してしまう必要があった。
English: In 1631, the shogunate banned the construction of a new temple, and the following year it compelled every main temple to submit a 'matsuji cho' (list of sub-temples).
Japanese: 1631年、新寺の創建を禁止し、翌年以降、各本山に対して「末寺帳」の提出を義務づけた。
English: This incorporated the ancient temples of each local community into the hierarchy of a certain sect.
Japanese: これによって、各地方の古刹が幕府の命によって、形式的に特定の宗派に編入されることとなった。
English: The incorporation also enabled the shogunate to ensure that its intention regarding Buddhism was made known to all branch temples through each sect's 'furegashira' (administrative head temple) in Edo.
Japanese: 幕府は、江戸に設置された各宗派の「触頭」を通じて、自らの意向を宗派の末寺に対して周知徹底させることが可能になった。
English: These shogunate policies reduced the organizational function of monpa (a division of a Buddhist sect) and of tatchu (a minor temple), both of which played the central role in Buddhist activities in each sect in those days, while the policies caused the concentration of religious power on each main temple.
Japanese: これらの幕府の政策は、各宗派の活動の中心にあった門派や塔頭の教団機能を低下させ、各本山への権限の集中を招いた。
English: The term "Gozanban" refers to the books published by Gozan (the Five Great Zen Temples in Kyoto) and other temples, which were affected by the active publication of books on Zen Buddhism in the age of the Sung and Yuan dynasties.
Japanese: 五山版（ござんばん）は、宋(王朝)元(王朝)時代の禅籍の出版隆盛の影響を受け、五山を中心として寺院で開版された刊本のことである。
English: While the Gozan in Kyoto were the center of publication, Zokutoan, of Kamakura Engaku-ji Temple, etc., also published books.
Japanese: 京都の五山が出版の中心であったが、鎌倉円覚寺の続灯庵などでも出版された。
English: In the medieval period of Japan, Zen culture progressed and Gozan publications prospered as Chinese classical literature.
Japanese: 中世日本では、禅文化が盛んとなり、漢文学としての五山文学が興隆した。
English: Because many books were reprinted versions of books imported from Sung and Yuan (Sung and Yuan editions), we can see the ancient style of wood-block printing in these books, and many of them are highly valued as materials by which to study the history of printing.
Japanese: その多くは、日本に伝来した宋版や元版（宋元版）を底本として覆刻されたものであったため、木版印刷の古様を伝えるものが多く、書誌学的な資料価値が非常に高いものが多く存在する。
English: 1288: Tozan Tansho, of Sansho-ji Temple in Yamashiro Province (Kyoto Prefecture), published "Kukyuryuosho Goroku" (Analects of Kukyu Joryu), etc.
Japanese: 1288年、山城国（京都府）三聖寺で東山湛照が『虎丘隆和尚語録』等を刊行する。
English: In and after 1329: Jikusen Bonsen, a monk from Yuan, published "Shuigejushu" (Collection of Buddhist verses).
Japanese: 1329年以後、元よりの渡来僧、竺仙梵僊が『拾遺偈頌集』を出版する。
English: In addition to the above, other foreign books such as "Rongo Analects," "Rongo Shikkai" (Commentaries on the Analects of Confucius), "Moshi Teigen" (Commentary of Mao shi (Classic Poetry, Book of Odes) by Tei Genshi) and "Daigaku Shoku" (Commentary of "Daigaku" (the Great Learning) written by Chu Hsi) were published.
Japanese: その他にも、『論語』、『論語集解』、『毛詩鄭箋』、『大学章句』等の外典も出版された。
English: However, the publication of Gozanban gradually declined during 1394 and 1428, and no books were published after the Onin War.
Japanese: だが、応永中（1394年-1428年）あたりから往時の盛行が影をひそめ、応仁の乱より後は、全く刊行されなくなってしまった。
English: Hondo is the building of a Buddhist temple in which the main object of worship is enshrined.
Japanese: 本堂（ほんどう）とは、仏教寺院において、本尊仏を安置する建物の呼称。
English: In Japan, the main Buddha hall of a temple in which the main object of worship is enshrined is usually called 'Hondo' or 'Kondo.'
Japanese: 日本では一山の本尊を安置する、寺院の中心的な堂を指して「本堂」あるいは「金堂」ということが多い。
English: The term 'Kondo' was mainly used by temples founded in the ancient times, namely from the Asuka period to the early Heian period.
Japanese: 「金堂」は飛鳥時代から平安時代前半にかけての古代創建の寺院で多く使われている。
English: However, the term 'Hondo' is used by a wide range of temples regardless of their respective sects or their lengths of establishment.
Japanese: これに対して、「本堂」は宗派にかかわらず、古代以降も含め広く使用される。
English: However, some temples that were founded in the Nara period, such as Shinyakushi-ji Temple and Saidai-ji Temple (Nara City), now use 'Hondo.'
Japanese: ただし、奈良時代創建の寺院でも、新薬師寺、西大寺(奈良市)のように現在は「本堂」という名称を使用している寺院もある。
English: Temples of the Tendai sect, such as Enryaku-ji Temple, call such buildings 'Konpon-chudo' or 'Chudo,' and many temples of the Zen sect call it 'Butsuden.'
Japanese: 延暦寺など天台宗寺院では同様の建物を「根本中堂」もしくは「中堂」と呼称し、禅宗寺院においては「仏殿」と呼称することが多い。
English: However, many temples of the Zen sect refer to the Buddha hall of an abbot's chamber as 'Hondo.'
Japanese: しかし、禅宗にあっても特に方丈形式の中心堂宇を指して「本堂」と称する場合も多い。
English: Generally speaking, it isn't wrong to understand that 'Kondo' is used by temples that were founded in the early stage after Buddhism was introduced from China, that 'Butsuden' is used by the Zen sect, and that 'Hondo'" is used other temples that developed in Japan.
Japanese: 一般的に中国大陸より初期に渡来した系統の伽藍においては「金堂」、禅宗にあっては「仏殿」、日本的発展を遂げた寺院では「本堂」と称すると理解してよい。
English: Further, some temples, such as Muro-ji Temple and Taima-dera Temple, have both 'Kondo' and 'Hodo.'
Japanese: また、室生寺や當麻寺のように「金堂」と「本堂」が別個に存在する寺院もある。
English: At Muro-ji Temple (Uda City, Nara Prefecture), there is the 'Kondo' (a national treasure) that was constructed in the early Heian period, while the Kanjo hall that was constructed in 1308, at the end of the Kamakura period, was called 'Hondo' (a national treasure).
Japanese: 室生寺（奈良県宇陀市）には平安時代前期以来の「金堂」（国宝）があるとともに、鎌倉時代末期の延慶(日本)元年（1308年）に造営された灌頂堂が「本堂」（国宝）と呼ばれている。
English: At Taima-dera Temple, which was constructed in the Nara period, the Buddha hall that enshrines the statue of Miroku Bosatsu, the main object of worship, is called 'Kondo' (a national treasure) while the Mandala hall in which the Taima Mandala is enshrined, having been constructed in 1161 during the period of cloister government, is called 'Hondo' (a national treasure).
Japanese: 奈良時代に建てられた當麻寺（奈良県葛城市）でも創建当初の本尊仏である弥勒菩薩を安置する仏堂を「金堂」（国宝）と称するのに対し、院政期文化の永暦2年（1161年）に建造された、当麻曼荼羅のある曼荼羅を「本堂」（国宝）と呼称する。
English: These temples use 'Kondo' for the building in which the main object of worship was enshrined when it was founded in the ancient times, but they use 'Hondo' for the building that later became the main building of the temple due to the change in the object of worship over time.
Japanese: これらは、寺院創建当初の古代にあって本尊仏を祀った建物を「金堂」とし、時代の変遷のなかで信仰対象の中心がかわり、のちに当該寺院の中心的な施設となった建物を「本堂」と称して、両者を使い分けるようになったものである。
English: It's also used to indicate a room or a construction of that size, 'ho' meaning a square (for example, hofun (square tumulus) and seihokei (square)), and having the length of 'jo.'
Japanese: またその広さの部屋や建物の事で、「方」には四角形の意味（ex.方墳、正方形）が在り、「丈」の長さをもつ「方」ということ。
English: Because a jo is approximately 1.67 ken (=10/6 ken) (ken is a measure of length), one hojo is about the size of a four-and-a-half-mat Japanese room (being approximately 1.5 ken on a side).
Japanese: 1丈は約1.67間（＝10/6間）であるため、1方丈は四畳半程度（四畳半の1辺は約1.5間）の広さである。
English: Moreover, because the hojo was easily built and easily dismantled, it was favored by priests and hermits.
Japanese: 方丈は簡単に構築でき、また簡単に解体する事ができたため、僧侶や隠遁者に愛用された。
English: Additionally, as is seen in an anecdote written in "Yuimagyo" (Vimalakirti Sutra), that when Monju Bosatsu (Manjusri) and his followers visited a hojo of Yuimakitsu (Vimalakirti), everyone could enter that small space, in Buddhism there is a way of thinking that the entire space is contained in a hojo.
Japanese: また、『維摩経』に書かれているように、維摩詰の方丈を訪れた文殊菩薩とその一行が、その狭い空間に全員収容できたという逸話から、仏教においては方丈に全宇宙が内在しているという考え方がされている。
English: After the middle of the Muromachi period, Buddhist statues and images of the patriarch began to be enshrined in hojo, and eventually the hojo served as a hondo (main hall).
Japanese: 室町時代中期以降は仏像や祖師像が安置されるようになり、本堂の役割を担う建物とされた。
English: Eison (1201 - October 6, 1290) was a priest of Shingon Ritsu sect during the mid Kamakura period.
Japanese: 叡尊（えいそん・えいぞん、建仁元年（1201年）-正応3年8月25日(旧暦)（1290年9月29日））は、鎌倉時代中期の真言律宗の僧。
English: Later he went into Mt. Koya to learn the Shingon Esoteric Buddhism, and in 1235, he became Saidai-ji Hoto-in Temple Jisai-so (a priest who keep one's purity by upholding religious precepts for Buddhist services at Saidai-ji Hoto-in Temple) intending to revive the precepts of Buddhism.
Japanese: のち高野山に入り真言密教を学んだが、1235年（嘉禎元年）戒律の復興を志して西大寺宝塔院持斎僧となった。
English: In the following 1236, he made self-ordination at the Todai-ji Temple with Kakujo, Ensei, and Ugon, and went to the Kairyuo-ji Temple; then in 1237 he returned to the Saidai-ji Temple and made kekkai (to restrict a certain area to prevent priests from prohibiting the precepts) to revive the Ritsu sect.
Japanese: 翌1236年（嘉禎2年）覚盛（かくじょう）、円晴（えんせい）、有厳（うごん）らと東大寺で自誓受戒し、海龍王寺を経て1237年（嘉禎3年）西大寺に戻り結界し、律宗を復興させた。
English: He performed Jukai (handing down the precepts) and Monju Bosatsu kuyo (ceremony of offering to Manjusri); prohibited hunting and fishing in religious acts such as the Mantra of Light; offered charity and relief; and restored Uji-bashi Bridge.
Japanese: 授戒・文殊菩薩供養・光明真言などの宗教行為による殺生禁断・慈善救済・宇治橋の修繕などを行った。
English: He accepted anyone's conversion to Buddhism regardless of their social standings, from Hinin (those in the lowest rank of caste system) and lepers to the Retired Emperors Gosaga, Kameyama, and Gofukakusa.
Japanese: 非人・らい病者から後嵯峨上皇・亀山上皇・後深草上皇に至るまで貴賎を問わず帰依を受けた。
English: He was invited by the regent Tokiyori HOJO of the Kamakura bakufu (Japanese feudal government headed by a shogun) and went to Kamakura to hand down and lecture on the precepts widely.
Japanese: また、鎌倉幕府執権北条時頼に招かれて鎌倉に下り、広く戒を授け、また律を講じた。
English: He made great efforts to restore provincial monasteries and Hokke-ji Temple, and allowed the handing down of the precepts to nuns that had been prohibited for years.
Japanese: また、国分寺や法華寺の再興にも務めて、長年閉ざされてきた尼への授戒を許した。
English: In 1282 when Saigen who was the Tendai-zasu (head priest of the Tendai sect) (Enryaku-ji Temple) disputed with Ryuben who was the Chori (chief priest) of Onjo-ji Temple, over the position of betto (steward) of Shitenno-ji Temple by supporting candidates of their own, Eison was appointed to the betto by an entreaty of the Imperial Court because he was not concerted in both parties.
Japanese: また、弘安5年（1282年）に四天王寺別当の地位を巡って天台座主（延暦寺）の最源と園城寺長吏の隆弁が自派の候補を出し合って争った際には、朝廷の懇願を受けて両者と利害関係のない叡尊が別当に就任している。
English: Eison is generally known for his achievements in the revival of the precepts of Buddhism and the Ritsu sect, but his original intention was to revive priests of the Shingon sect from corruption caused by their overly close connection to the authorities.
Japanese: 一般には戒律・律宗復興の業績で知られているが、叡尊の本来の意図は権力と結びつきすぎたことから生じた真言宗僧侶の堕落からの再生であった。
English: To achieve this aim, he had to start with a revival of the precepts that were the basics of education and learning of Buddhism, and the Ritsu sect that focused on a study of the percepts.
Japanese: そのためにまず仏教教学の根本である戒律及びその教学的研究である律宗の再興を図った。
English: While Ganjin (Jianzhen), the founder of the Ritsu sect in Japan, obeyed the Shibun-ritsu (Four-Part Vinayapitaka, which explains about regulations and prohibited matters of the priests), Eison obeyed the Juju-ritsu (Ten-Reciting Vinayapitaka) that Kukai, the founder of the Shingon sect, valued.
Japanese: 日本律宗の祖である鑑真が「四分律」を奉じたのに対して、叡尊は真言宗を開いた空海が重んじた「十誦律」を奉じている。
English: Eison regarded a revival of the precepts and the study of Shingon Esoteric Buddhism as equally important, so he reprimanded his disciple Ninsho for being negligent of the study by being too enthusiastic about social activities and propagation in eastern Japan, and at the time of Mongol invasion attempts against Japan, he offered a prayer and ritual of Esoteric Buddhism at Saidai-ji and Shitenno-ji Temples to repel the Mongol Empirical army.
Japanese: また、戒律復興と並行して真言密教の研究を重視しており、弟子の忍性が東国において社会活動や布教に熱を入れすぎて教学が疎かになっているのを窘めたり、元寇の際には西大寺や四天王寺などでモンゴル帝国軍撃退の祈祷や密教儀式を行っている。
English: Shinsei (March 8, 1443 - - April 4, 1495) was a priest of the Tendai sect during the Sengoku period (period of warring states).
Japanese: 真盛（しんせい、嘉吉3年1月28日(旧暦)（1443年2月27日）-明応4年2月30日(旧暦)（1495年3月26日））は、戦国時代の天台宗の僧。
English: Later he retired in Kurotani Seiryu-ji Temple at the Saito of Mt. Hiei where he chanted the Invocation of Buddha's Name based on 'Ojoyoshu' (The Essentials of Salvation).
Japanese: その後、同所にある黒谷青龍寺に隠遁し、「往生要集」に拠り称名念仏を唱えた。
English: He preached the agreement between the precepts of Buddhism and the Invocation of Buddha's Name, and lectured on unselfishness and mercy at the Imperial Court and for court nobles and ladies, and provincial constables.
Japanese: 戒律と称名念仏の一致を唱え、宮中や公家・女官・守護などに無欲と慈悲を説いた。
English: He restored Saikyo-ji Temple in Sakamoto, Omi Province where Ryogen and Genshin once lived and which Enkan once designated as the main temple for Endonkai (Perfect and Sudden Precepts), and made it as the main temple of the Shinsei School of Tendai Sect.
Japanese: かつて良源や源信などが住み、円観が円頓戒の本寺としたこともある近江国坂本の西教寺を再興して、天台宗真盛派の本寺とした。