nntsuzu/KFTT huggingface dataset:
English: This sutra presents Buddha's entire thought, as if a farmer would plant crops in spring, cultivate in summer to harvest them in fall for winter storage.
Japanese: 譬へば田家の春生じ夏長じ、耕種し耘治し、秋収め冬蔵て一時に穫刈するが如し。
English: As stated above, paraphrasing a paragraph about 'harvesting in fall for winter storage' discovered in "the Nirvana Sutra," he maintained that the Buddhist truths (perfect, eternal truths) revealed in "the Nirvana Sutra" have their origin in "the Lotus Sutra."
Japanese: このように、『涅槃経』にある「秋収冬蔵」の経文を引き合いに出し、『涅槃経』の円常（円満なる常住の教説）を『法華経』に摂した。
English: Although Nehan Sect initially objected to these Chigi's interpretation, they were overpowered by his wisdom and energy and lost their power, finally merging into the Tendai sect of Buddhism.
Japanese: 涅槃宗は当初これらの智顗説に反論を呈したが、智顗の聡明なる智慧と実践力のもとに涅槃宗は次第に反論する機会を失い、天台宗に併合されることになったといわれる。
English: Also, when facing the Lotus Sutra, this sutra is believed to have owed its success to the Buddha's teachings revealed in the Lotus Sutra, which brought salvation to 8000 disciples of his.
Japanese: また法華経に対する時は、是の経の出世は乃至法華の中の八千の声聞に記別を授くることを得て大菓実を成ずるが如し。
English: However, since there have been disputes among scholars around the world over the value of the Nirvana Sutra, the scholars for generations need to examine it closely.
Japanese: かう経文は分明なれども、南北の大智の諸人の迷うて有りし経文なれば、末代の学者能く能く眼をとどむべし
English: Those who support interpretations that place greater emphasis on the independent value of "the Nirvana Sutra" argue that the paragraph about 'harvesting in fall for winter storage' is correctly cited from the Nirvana Sutra but that his interpretation deliberately omits the statement preceding the paragraph, thereby giving rise to a serious misunderstanding.
Japanese: 上記の解釈に対し、『涅槃経』優位における解釈では、「秋収冬蔵」の典拠はその通りであるが、恣意的に前の文脈を省略しており、そのためにまったく逆の解釈がなされている、とする。
English: The whole preamble of the relevant chapter Nyoraisho-bon (literally, chapter of Nyorai's nature), the volume nine of "the Nirvana Sutra" is the following:
Japanese: 『涅槃経』巻9如来性品の経文の前文を省略せず述べると、次のとおりである。
English: Just as those who stop all activities at night are bound to resume their work on the next day unless they have completed their tasks, those who learn Mahayana Buddhism will never be able to achieve nirvana and live in peace without learning the ultimate Buddhist truths revealed in the Nirvana Sutra, even if they have read all other sutras and studied all other Buddha's teachings.
Japanese: 譬(たと)えば闇夜に諸の営作する所が一切、皆(みな)息(や)むも、もし未だ訖(おわ)らざる者は、要(かな)らず日月を待つが如し。大乗を学する者が契経[1]、一切の禅定を修すといえども、要らず大乗大涅槃日を待ち、如来秘密の教えを聞きて然(しか)して後、及[2]当に菩提業を造り正法に安住すべし。
English: The Nirvana Sutra will bring them eternal salvation, just as rain from heaven helps plants to grow and bear fruit, thereby preventing famines and bringing great benefits to the world.
Japanese: 猶(なお)し天雨の一切諸種を潤益し増長し、果実を成就して悉(ことごと)く飢饉を除き、多く豊楽を受けるが如し。
English: This sutra (Nirvana Sutra) will greatly benefit the public, just like fruit that benefits everyone and enables them to live in peace.
Japanese: この経（涅槃経）の世に出づる、彼の果実の一切を利益し安楽にする所、多きが如し。
English: Just as the teachings revealed in the Lotus Sutra achieved great success by enabling 8000 disciples of Buddha achieve religious salvation, this sutra will teach Buddhist truths to the unenlightened masses, who will have nothing more to learn, just as farmers who have harvested crops in fall for winter storage have nothing more to do,
Japanese: 能(よ)く衆生をして仏性を見せしむ、法華の中に八千の声聞の記別を受くることを得て大果実を成ずる如く、秋収め冬蔵(おさ)めて更に所作無きが如し。
English: Those who regard "the Nirvana Sutra" as fundamental maintain that this paragraph in the sutra is explaining the benefits of the sutra and that the expression 'harvesting in fall for winter storage' means that those who have learned "the Nirvana Sutra" will have 'nothing more to learn,' just like Buddha's disciples who have received great benefits by learning from Buddha in the Lotus Sutra.
Japanese: したがって、『涅槃経』優位説の立場では、この経文はあくまでも『涅槃経』の利益を説いたものであり、「秋収冬蔵」というのは、『法華経』で声聞衆が記別を受けて大果実を得たように、この『涅槃経』の教えを修学すれば、「更に所作なきが如し（あとは何もすることがないのと同じである）」と説いている。
English: Based on these grounds, supporters of "the Nirvana Sutra" argue that the original meaning of the paragraph in the sutra is that those who have not studied the sutra have something left to learn.
Japanese: したがって『涅槃経』を修学しなければやり残したものがある、というのが、解釈を加えない経文そのものの真の意味である、と反論している。
English: They also point out that if "the Lotus Sutra" was in fact the most fundamental sutra, it is difficult to understand why the unenlightened masses had to wait for "the Nirvana Sutra" for their religious salvation and that the teachings revealed in the Lotus Sutra, which is believed to provide everyone with the perfect vehicle for salvation, should have been able to save not only Buddha's disciples but the unenlightened masses as well.
Japanese: また、もし『法華経』が最高の教えならば、機根の低い衆生を『涅槃経』に譲らなければならなかったのか、一切の衆生を済度する教えを一乗や円教と呼ぶのなら、機根の高低など関係なくすべてを済度するのが本当ではないか、と指摘している。
English: In addition, the paragraph about harvesting in fall for winter storage appears only in the southern and northern editions of the Nirvana Sutra.
Japanese: さらに、この秋収冬蔵の譬喩説は、同じ涅槃経でも南本と北本のみにしかない。
English: Just as ordinary people stop all their worldly activities at night and start their work only when the sun rises, the masses can learn the correct teachings in broad daylight only when they have learned the eternal truths revealed in this great Nirvana Sutra at night after studying various sutras and practicing meditation.
Japanese: 復、次に善男子、譬えば夜闇に閻浮提の人、一切の家業（けごう）は皆悉く休廃（くはい）し、日光出で已（おわ）って、其の諸の人民、家事（けじ）を修めることを得るが如し。是の如く、衆生、諸の契経及び諸の三昧を聞いて、猶夜闇に此の大乗の般泥洹経の微密の教えを聞くが如し。猶日出でて諸の正法を見るが如し。
English: Mahayana sutras promised all people in the world religious salvation in the future, just as rain brings benefits to all farmers in summer.
Japanese: 彼の田夫（でんぷ）の夏時の雨に遇うが如く、摩訶衍（大乗）経は無量の衆生を皆悉く受決（じゅけつ）して如来性を現ず。
English: The Lotus Sutra enabled 8000 disciples of Buddha to achieve religious salvation, except for non believers of Buddhism.
Japanese: 八千の声聞は法華経に於いて記別を受けることを得たり。唯、冬氷の一闡提を除く。
English: As stated above, although the six-volume Nirvana Sutra translated by Hokken states that 'The Lotus Sutra enabled 8000 disciples of Buddha to achieve religious salvation,' neither the northern edition (translated by Dharmaraksana) nor the southern edition (compiled by making corrections to the six-volume edition and the northern edition) contains the statement that the Lotus Sutra taught 'Buddhist truths to the unenlightened masses, who will have nothing more to learn, just as farmers who have harvested crops in fall for winter storage have nothing more to do.'
Japanese: このように、法顕が翻訳した六巻本には、「法華経の中で八千の声聞が記別を得た」との記述はあるものの、曇無讖が翻訳した北本及び、六巻本と北本を校合訂正した南本には「大果実を収めて秋収め冬蔵めて更に所作なきが如し」との文言は見当たらない。
English: Thus, the paragraph found in the 6-volume Nirvana Sutra places emphasis on the value of the Nirvana Sutra itself and mentions the success of the Lotus Sutra among Buddha's disciples only to explain why the Nirvana Sutra is so important.
Japanese: したがって、六巻本においてもこの箇所は涅槃経の優位性を主張するための記述で、法華経での声聞記別は単にそのための引証でしかなかったことが伺える。
English: As Chigi pointed out, "the Nirvana Sutra" is a re-exposition of the teachings that Buddha preached after he achieved nirvana.
Japanese: また、智顗が述べたように、『涅槃経』は釈尊が成道してから行ってきた教説の要点を再び説いている。
English: However, he did not simply repeat the same teachings in the Nirvana Sutra, but explained his previous teachings, including not only the four noble truths that lead to nirvana and the notion of emptiness but also "the Lotus Sutra" itself, from a higher perspective based on the nirvana principle.
Japanese: しかしこれは単に同じ事を再説したのではなく、涅槃原理というさらに高い観点から四諦や空性などを再び説いたものであり、『法華経』も行程の中に含まれる、としている。
English: Furitsukenjo is a term that mean "Nehan-gyo Sutra" (The Sutra of The Great Nirvana) from the viewpoint of Buddhism, especially hokke-ichijo (the doctrines called the Single Vehicle of the Lotus) including Tendai-shu sect and Nichiren-shu sect.
Japanese: 扶律顕常（ふりつけんじょう）とは、仏教、とりわけ天台宗や日蓮宗などの法華一乗の立場から、『涅槃経』を指した語をいう。
English: It is also called Furitsudanjo or Furitsusetsujo.
Japanese: 扶律談常（ふりつだんじょう）あるいは扶律説常（ふりつせつじょう）ともいう。
English: In masse, the period after Sakya-muni Buddha's death, bad Biku (Buddhist priests) may become rampant, break religious precepts, and mislead people saying that 'Nyorai (Tathagata) is impermanent,' so to prevent it, "Nehan-gyo" preaches the demand of the precepts and eternity of bussho.
Japanese: 釈迦仏の入滅後の末世において、悪比丘が横行し戒律を破り、「如来は無常なり」などという誤解を生じさせんがために、戒律の必要性を説き仏性の常住を説いたのが『涅槃経』であるという。
English: Also, "Nehan-gyo" is the teaching to prevent people from being trapped by a wrong idea that he/she is the same as Buddha when he/she listens to eternity of bussho (which is already taught in "Hoke-kyo Sutra" (the Lotus Sutra)) by preaching kakureki or ryakko (a lapse of kalpa) practices to help people adhere to precepts as a means.
Japanese: また方便として隔歴（かくれき）あるいは歴劫（りゃっこう）修行を説いて戒律などを守るように扶け、（『法華経』で既に説いた）仏性の常住不滅を聞いても、自分は仏と同じであるという邪見に堕ちないようにした教えが『涅槃経』である、という。
English: Based on the above, religious schools whose principal object of worship is Nichiren think "Nehan-gyo" as a treasured heirloom that saves life, which is the theory of eternity of busho preached in "Hoke-kyo."
Japanese: 上記の内容から、日蓮を本仏とする宗派では、『涅槃経』は『法華経』に説く仏性常住の理という命をたすける重宝とする。
English: In this context, the following description in "Mappo Tomyo Ki," which is said to be compiled by Saicho (some people say it is fake), is often quoted:
Japanese: また、これに関連して、最澄撰といわれる（偽撰とも）『末法燈明記』の～がよく引用される。
English: Religious schools whose principal object of worship is Nichiren preach 'Mappo mukai' (a concept to deny the validity of precepts in the Final Dharma Age) and consider priests in the Final Dharma Age as mukai (having no commandments).
Japanese: 日蓮を本仏とする宗派では「末法無戒」を説き、末法における僧侶は無戒である、としている。
English: However, this text produced various theories: Nichiren focused on the meaning of a word 'myoji' (family name) and considered 'myoji soku bodai' (family names are Bodhi) as similar to 'bonno soku bodai' (earthly desires are Bodhi) and indicated conversion by 'myojisoku (when you listen to Shobo (the phase lasting 1,000 years following the death of the Historical Buddha) the first time, you realize that all laws are Buddhism teaching),' not just denial of religious precept; or laws of Shakyamuni and precepts are not valid in mappo, so only Kongoho kikan clarified by Nichiren, the principal object of worship, is the precept in Mappo.
Japanese: ただしこの文章は、日蓮が「名字即菩提」をなどと、「名字」の語義に注目し「煩悩則菩提」などと同じく、「名字即（初めて正法を聞いて一切の法はみな仏説であると覚る位）」による転換を指し示したもので、単なる戒律を否定したものではない、あるいは「末法無戒」とは釈尊の法や戒律が末法では通用しないので、本仏である日蓮が明かした金剛宝器戒こそが末法に於ける戒律である、等々さまざまな説を生むきっかけとなった。
English: Therefore, this is also related to precepts and descriptions of eternity of busho in "Nehan-gyo" and needs to be considered in light of them.
Japanese: したがって、これは『涅槃経』における戒律や仏性常住の記述とも関係があるので、照らしあわせて考察する必要がある。
English: He became a Buddhist priest to sever all contact with 'Yokobue,' his lover, and was called 'Takiguchi Nyudo' (Takiguchi (the Imperial Palace Guards for the north side) Monk).
Japanese: 恋人「横笛」への思いを断ち切るために出家し、「滝口入道」と呼ばれる。
English: This sad love story is cited in "Heike Monogatari" (The tale of the Heike) and became famous when Chogyu TAKAYAMA published "Takiguchi Nyudo," an adaptation of the sad love story, in 1894.
Japanese: この悲恋は『平家物語』にあり、1894年に高山樗牛がそれらを題材に『滝口入道』を発表し、有名になった。
English: Tokiyori's Dharma name after becoming a Buddhist priest was derived from the fact that he was a Takiguchi Musha (Takiguchi no Bushi) (the Imperial Palace Guards for the north side, near waterfall), who guarded the Imperial Palace.
Japanese: 宮中警護に当たる滝口武者（滝口の武士）であったため、これが出家後の名前の由来となる。
English: Afterwards, Tokiyori continued to immerse himself in spiritual practices and rose to the eighth chief Buddhist monk of Daien-in Temple, the Bekkaku-honzan (quasi-head temple) of Mt. Koya Shingon Sect.
Japanese: その後修業を積み、高野山真言宗別格本山の大円院の第8代住職にまでなった。
English: One day, Kiyomori hosted a flower-viewing party at his residence in Nishi Hachijo, and Tokiyori SAITO numbered among participants.
Japanese: ある日清盛は、西八条殿で花見の宴を開催し、斉藤時頼もこれに参加していた。
English: As entertainment at the party, Yokobue, who served Kenreimonin (Shigemori's younger sister), performed a dance.
Japanese: このとき宴の余興として、建礼門院（重盛の妹）に仕えていた横笛が舞を披露した。
English: With Yokobue becoming unforgettable from that night, Tokiyori decided to send a letter to Yokobue to confess his love for her.
Japanese: その夜から横笛のことが忘れられない時頼は、恋しい自分の気持ちを横笛に伝えるべく、文を送ることにした。
English: And while she was courted by scores of men, she was enthralled by Tokiyori's unsophisticated but affectionate letter and decided to accept him.
Japanese: 数多の男たちから求愛される横笛であったが、無骨ながら愛情溢れる時頼の文に心奪われ、愛を受け入れることに。
English: He lived in Ojo-in Temple in Saga (currently, Takiguchi-dera Temple) and immersed himself in Buddhist apprenticeship to forget his love for Yokobue.
Japanese: 嵯峨の往生院（現在の滝口寺）に入り滝口入道と名乗り、横笛への未練を断ち切るために仏道修行に入った。
English: She was filled with longing to see Tokiyori again, but he is said to have refused her in tears, saying, 'seeing you will impede spiritual practice.'
Japanese: 時頼に会いたい一心の横笛だが、時頼は「会うは修行の妨げなり」と涙しながら帰したといわれる。
English: It is said that on her way home, Yokobue cut her finger and wrote in blood the following elegy on a stone, hoping that Tokiyori would know her feelings: Deep in the mountains, Feel restless and visit a shack, Hope the gate will guide me, To the true path.
Japanese: 横笛は都へ帰る途中、自分の気持ちを伝えたく、近くの石に「山深み思い入りぬる柴の戸のまことの道に我を導け」と指を斬り、その血で書き記したという。
English: Considering that Yokobue's another visit would hinder his Buddhist apprenticeship, Takiguchi Nyudo moved to Seijo-in Temple on Mt. Koya, a place where women were prohibited from visiting.
Japanese: 滝口入道は、横笛にこれからも尋ねてこられては修行の妨げとなると、女人禁制の高野山静浄院へ居を移す。
English: It is said that Yokobue, knowing Tokiyori's moving out, felt devastated and drowned herself in the Oi-gawa River or that she left home and lived the life of a Buddhist renunciate at Hokke-ji Temple in Nara.
Japanese: それを知った横笛は、悲しみのあまり大堰川に身を沈めたとも、奈良・法華寺へ出家したとも伝えられる。
English: After knowing Yokobue's death, Takiguchi Nyudo further devoted himself to Buddhism spiritual practices and became a Koya Hijiri (peddler priests dispatched from Mt. Koya) afterwards.
Japanese: 横笛の死を聞いた滝口入道は、ますます仏道修行に励み、その後高野聖となった。
English: He rose to the eighth chief Buddhist priest of Daien-in Temple and presented himself as a witness when TAIRA no Koremori (Shigemori's son) drowned himself off the coast of Katsuura, Kishu (the present Wakayama Prefecture).
Japanese: 大円院の第8代住職を務め、元暦元年（1184年）には、紀州の勝浦で平維盛（重盛の子）の入水に立ち会っている。
English: Denpo-kanjo is a ceremony to confer the title of master called Ajari (a master in esoteric Buddhism; a high priest).
Japanese: 伝法灌頂（でんぼうかんじょう）とは、阿闍梨（あじゃり）という指導者の位を授ける儀式である。
English: Only those who finished ascetic practices of Esoteric Buddhism called Shidokegyo (four trainings) can receive this ceremony.
Japanese: 四度加行（しどけぎょう）という密教の修行を終えた人のみが受けられる。
English: Correctly, it is called Kontai-ryobu denpo-kanjo.
Japanese: 正しくは金胎両部伝法灌頂（こんたいでりょうぶ・でんぽうかんぢょう）という。
English: Kontai (kon and tai) means Kongokai (Diamond Realm) and Taizokai (Womb Realm) which represent Esoteric Buddhism's way of seeing the world of cosmos.
Japanese: 金・胎とは、密教の宇宙的世界観を表す、金剛界（こんごうかい）と胎蔵界（たいぞうかい）を意味する。
English: Through this kanjo (a ceremony to be the successor) the one is initiated into all secrets of Esoteric Buddhism and he is allowed to have his disciples (have the title of teacher.)
Japanese: この灌頂によって、密教の奥義がすべて伝授され、弟子を持つこと（教師資格）が許される。
English: Also, in Esoteric Buddhism, a master can teach his disciples not only by Buddhist scriptures but also by kuden (oral instruction) or butsui (the Buddha's intention).
Japanese: また密教においては仏典だけに捉われず、口伝や仏意などを以って弟子を指導することができる。
English: Gohyaku-Jintengo (literally, five hundred is like a piece of dust in the infinite time frame) is a word that represents admiration for Siddhartha Gautama spending limitless time in the process of Jodo (completing the path to becoming a Buddha by attaining enlightenment), which is cited in the Nyorai Juryo-bon (the Infinite Life of Buddha Chapter) of Hokekyo (the Lotus Sutra).
Japanese: 五百塵点劫（ごひゃくじんてんごう）とは、法華経如来寿量品で、釈迦の成道の久遠をたとえた語である。
English: The present Siddhartha Gautama left the Siddhartha (Gautama) Kingdom and his Gaya-jo Castle not so long time ago and wished that he could acquire Anokutara sanmyaku sanbodai (supreme perfect enlightenment, the unsurpassed enlightenment of a Buddha) while meditating in a training hall.'
Japanese: 「今の釈迦牟尼仏は、釈氏の宮を出でて伽耶城を去ること遠からず、道場に座して阿耨多羅三藐三菩提を得たりと思えり。」
English: But it has been muryomuhen hyakusenman no kunayutako (my lifespan should be limited, even to the extent of hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment) since I became Buddha.'
Japanese: 「しかし、われは実に成仏してより已来（このかた）、無量無辺百千万億那由他劫なり」
English: The speaker continues, 'for example, suppose that the Sanzen Daisen Sekai (the universe consisting of 1,000 exponent 3 (=1 billion) Buddhism-style galaxies), with each galaxy measuring gohyaku-senman-oku nayuta asogi (five hundred, a thousand, ten thousand, a million nayuta asamkhya) was fallen apart to pieces of dust.'
Japanese: 続けて「たとえば、五百千万億那由他阿僧祇の三千大千世界を、仮に人ありて抹（す）りて微塵となす。」
English: If a person passes an Eastern (Buddhism-style) galaxy measuring gohyaku-senman-oku nayuta asougi go--in other words, if a person collect one piece of dust--and continues to go eastwards until collecting all the pieces of dust, is he able to know the number of (Buddhism-style) galaxies in the universe or not?"
Japanese: 「東方五百千万億那由他阿僧祇の国を過ぎて、すなわち一塵を下し、かくの如く、この微塵が尽きんが如き（無くなるまで）、東に行くとしたら、この諸々の世界の数を知ることを得べしや、不（いな）や」と弥勒菩薩に質問している。
English: For example, suppose the all the seeds (a metaphor for Buddhism-style galaxies) in the Sanzen Daisen Sekai are ground to ink, even if you visited 1,000 Eastern galaxies, you will only draw a dot.'
Japanese: 「たとえば、三千大千世界のあらゆる地種を、仮に人ありて磨（す）りて墨となし、東方の千の国土を過ぎて、乃ち一点を下さん。」
English: Meanwhile, the phrase 'gohyaku-senman-oku nayuta asogi' of the Juryo-bon ((one of) 'honmon,' or primordial later 14 chapters of the Lotus Sutra) is called Gohyaku (oku)-Jintengo (literally, fifty billion is like a piece of dust in the infinite timeframe), suggesting (the process of Siddhartha's becoming Buddha is far more prolonged process than Sanzen-Jintengo in the Kejoyu-bon ((one of) 'shukumon,' or the first 14 chapters of the Lotus Sutra).
Japanese: これに対し、寿量品（本門）の「五百千万億那由他阿僧祇」を、五百（億）塵点劫と称して、化城喩品（迹門）の三千塵点劫よりもはるかに長遠であるかが示されるようになった。
English: In the Lotus Sutra, Siddhartha's enlightenment is described as follows: 'It has been muryomuhen hyakusenman no kunayutako since I became Buddha.'
Japanese: 法華経における釈迦成道は「われは実に成仏してより已来（このかた）、無量無辺百千万億那由他劫なり」と説いている。
English: If the descriptions in the Lotus Sutra can be taken for granted, the Gohyaku-Jintengo is nothing but a metaphor and is not the time when Siddhartha became Buddha.
Japanese: 経文の記述に素直に従うならば、この五百塵点劫はあくまでもたとえ話として出されただけであって、釈迦が成道した時ではない。
English: The Sanzen-Jintengo in the Kejoyu-bon is also nothing but a metaphor.
Japanese: また化城喩品の三千塵点劫も、たとえ話として持ち出された話に過ぎない。
English: Nichiren, however, added the connotation of Kaigon Kennon (Siddhartha is not only a real person who became Buddha but also a true Buddha who has been saving the public since the infinite time of Gohyaku-Jintengo) to Gohyaku-Jintengo, stating in his books such as "Book of the Realm of Siddhartha" that 'this Shaba (one of galaxies in the Sanzen Daisen Sekai, where our humans live) world has been the realm of Siddhartha Bodhisattva for past Gohyaku-Jintengo years.'
Japanese: しかし日蓮は『釈迦御所領御書』などで、「過去五百塵点劫より、このかた、この娑婆世界は釈迦菩薩の御進退の国土なり」などと、五百塵点劫の言葉に開近顕遠の意味を持たせた。
English: Incidentally, in general, it is said that Siddhartha was born in India and achieved enlightenment under the Bodhi Tree.
Japanese: なお一般的に、釈迦はインドで生まれゴータマ・ブッダの菩提樹下で成道したとされる。
English: The Hokekyo, however, confesses that Siddhartha is not an person who was born in India and achieved enlightenment under the Bodhi Tree but a Buddha who had achieved enlightenment in the infinite remote past.
Japanese: 法華経においては、釈迦はそのようなインド応誕の仏ではなく、本当は遠い過去に成道していた、と打ち明ける。
English: Its length varies from sect to sect, but in general it is cylindrical at one end for gripping and it becomes flat toward the other end.
Japanese: 長さは宗派によって異なるが、一般的に持ち手は円柱状で、先端に行くにしたがって扁平状となる。
English: There are expressions of "give the keisaku" for the individual who strikes a meditator and "receive the keisaku" for the individual being struck.
Japanese: 打つ側は「警策を与える」、打たれる側は「警策をいただく」という言い方をする。
English: During this time, in the Soto sect he walks around holding the kyosaku straight up in the center of his body and in the Rinzai sect carrying the keisaku on his right shoulder.
Japanese: このとき、曹洞宗では警策を体の中央に立てて、臨済宗では右肩に担いで巡回する。
English: As a criterion to give the keisaku, in the Soto sect, it is checked whether the posture of zazen leans forward, and in the Rinzai sect, whether the thumb tips of hokkai-join (the 'cosmic mudra,' the body and hand position generally assumed during periods of Zen meditation) are not apart.
Japanese: 曹洞宗においては坐禅の姿勢が前かがみになっていないか、臨済宗においては法界定印の親指同士が離れていないかが、警策を与える一つの基準となっている。
English: The fact that the posture leans forward or the thumb tips of hokkai-join are apart indicates that the meditator has not been able to concentrate on zazen.
Japanese: 姿勢が前かがみになったり、法界定印の親指同士が離れたりするのは、坐禅に集中できていない証拠だからである。
English: That is, the act to strike with the keisaku (kyosaku) has the meaning of "encouragement by Monju Bosatsu" so that zazen training will proceed smoothly.
Japanese: つまり警策で打つという行為は、坐禅修行が円滑に進むようにという「文殊菩薩による励まし」という意味を持つ。
English: Therefore, both of Jikijitsu or jikido and meditators make the gassho (place the palms of the hands together in the position of prayer) and bow their head to show their gratitude each other, before and after the keisaku (kyosaku) is to "give" and "receive".
Japanese: それゆえに直日・直堂も、修行者も、両者ともが警策を「与える」・「いただく」前後に合掌低頭し、お互いに感謝の意を表わす。
English: With keisaku, jikijitsu or jikido gives two strikes (in summer) or four strikes (in winter) each on the left and right backs at one time head on.
Japanese: 直日・直堂は警策で正面から左右の背中をそれぞれ、一回につき夏季は二打、冬期は四打する。
English: Every year, during a long vacation such as the summer vacation, "kodomo zazenkai (zazen session for children)" for children is held in various places.
Japanese: 毎年夏休みなど長期休暇中に子どもたちを対象とした「子ども坐禅会」が各地で開催される。
English: The kyosaku (keisaku) used at the time is made of a lighter material than that is usually used for adult meditators.
Japanese: その際に用いられる警策は、普段修行者に用いられるものより軽い材質でできている。
English: Also, because "kodomo zazenkai" is only zazen "experience," a system so-called "kibo-saku" is often adopted.
Japanese: また、「子ども座禅会」は、あくまでも坐禅「体験」であるので、いわゆる「希望策」というシステムを取ることが多い。
English: This is the practice in which children are instructed in advance to "put your hands together if they feel distracted or sleepy during zaze" and kyosaku (keisaku) is given only those who make the gassho (hands in prayer position).
Japanese: これは、あらかじめ子どもたちに「坐禅中、心が落ち着かなくなったり、眠くなったりしたら手を合わせなさい」などと指導しておき、合掌した子どもにだけ警策を与えるというものである。
English: However, if participants are primarily junior high school and high school students, instead of kibo-saku, sometimes the kyosaku (keisaku) is given based on the judgement of jikijitsu or jikido, as with during zazen for adult meditators.
Japanese: ただ、参加者が中学生・高校生中心の場合は、一般修行者の坐禅の場合と同じように、希望策ではなく、直日・直堂の判断に基づく警策を与えることもある。
English: Now kyosaku (keisaku) is considered to be necessary to zazen, but its history is short, and it is said to have appeared in the Edo Period.
Japanese: いまでこそ坐禅につきものとされている警策であるが、その歴史は浅く、江戸時代になってから登場したと言われている。
English: At least, it was not used in the days of Dogen, the founder of the Soto sect or Eisai, the founder of the Rinzai sect.
Japanese: 少なくとも曹洞宗の開祖である道元、臨済宗の開祖である栄西の時代には用いられていなかった。
English: Kyosaku (keisaku) is usually used in Zendo hall, but sometimes it is used in places away from Zendo hall.
Japanese: 通常警策は禅堂内で使用されるものだが、時として禅堂から離れたところで用いられることがある。
English: It refers to being struck with the kyosaku (keisaku) literally as "batsu (punishment)" when an unsui (wandering monk) breaks kiku (rules that the unsui should observe).
Japanese: 雲水が、その修行中に規矩（雲水が守るべき規則）を破ってしまった際、文字通り「罰」として警策で打たれることを指す。
English: Of course, after receiving such "batsu (punishment)" it is said that the shoulder and the back become swollen and it is impossible to sleep on one's back for a few days due to the welts.
Japanese: もちろんこのような「罰」を受けた後は、肩・背中が腫れ上がり、ミミズ腫れの痛みで数日間は背中を下にして眠れないという。
English: Ichinen sanzen is a kanpo (meditative training to reach enlightenment) and fundamental principle of the Tendai sect.
Japanese: 一念三千（いちねんさんぜん）とは、天台宗の観法であり、また根本教理とする。