nntsuzu/KFTT huggingface dataset:
English: Basing himself at this temple, he held several meetings such as Shiju-hachi ko (48 religious association), Shaka ko (religious association of Shkyamuni), Shibu ko (literally, religious association of four parts), and gave people lectures about the Hokke-kyo Sutra (the Lotus Sutra).
Japanese: 以後この寺を拠点として法華経信仰を柱とする四十八講・釈迦講・四部講など行った。
English: He attracted many believers of a variety of rank, such as FUJIWARA no Akinobu, a son of FUJIWARA no Michinaga, who became a priest with Gyoen as his mentor.
Japanese: 藤原道長の子藤原顕信が行円を師と仰いで出家するなど、貴賤を問わず多くの信者を集めた。
English: He also gathered a lot of people to remove stones from the road in Awata in 1016.
Japanese: また、1016年（長和5年）には多くの人をあつめて粟田の道筋の石を除いた。
English: He was called kawa-hijiri (hijiri wearing leather) or hisen (皮仙) (unworldly person wearing leather) because he always wore a buckskin.
Japanese: 日ごろ鹿の皮をまとっていたことから革聖（かわひじり）とも皮仙とも称された。
English: He carved a statue of the Kannon Deity of Mercy out of a keyaki (zelkova tree) at Kamo-jinja Shrine and enshrined it at Gyogan-ji Temple, and thus the temple was also called ko-do (temple built by kawa hijiri).
Japanese: 賀茂神社の槻木（つきのき）をもらって観音像を刻み、行願寺を建てて安置し、革堂（こうどう）と称された。
English: Mansai (Also known as Manzei) (1378 – July 17, 1435) was a Buddhist monk of Daigo-ji Temple (Shingon Sect) from the period of the Northern and Southern Courts through the middle of the Muromachi period.
Japanese: 満済（まんさい・まんぜい、天授(日本)4年/永和(日本)4年（1378年）－永享7年6月13日(旧暦)（1435年7月8日））は、南北朝時代(日本)から室町時代中期にかけての醍醐寺（真言宗）の僧。
English: Mansai's father was Juichii (Junior First Rank) Dainagon (grand councilor) Morofuyu IMAKOJI, and Mansai's mother was Shirakawadono who was a daughter of Geni, Bokan (a priest who served for the families of Monzeki (temple formerly led by founder of sect, temple in which resided a member of nobility or imperial family)) Hoin (the highest rank among Buddhist priests) of the Seigoin Temple, and served Nariko HINO, the legal wife of Yoshimitsu ASHIKAGA, the third Shogun of the Muromachi bakufu (Japanese feudal government headed by a shogun).
Japanese: 父は従一位大納言今小路師冬、母は聖護院房官法印源意の娘で室町幕府3代将軍足利義満の室日野業子に仕えた白川殿。
English: The Imakoji family, the house where Mansai was born, descended from Yoshifuyu NIJO (a son of Kanpaku Kanemoto NIJO (chief advisor to the Emperor)) and Mansai was the 4th generation grandchild of Kanemoto.
Japanese: 生家の今小路家は関白二条兼基の子二条良冬を始祖とし、満済は兼基の四世孫にあたる。
English: Mansai was adopted by Yoshimitsu ASHIKAGA, and studied Buddhism under Sanboin Kenshun to come to enter the Buddhist priesthood under Hooin Ryugen.
Japanese: 足利義満の猶子となり、三宝院賢俊に入室し、報恩院隆源の下で得度した。
English: Mansai served as the twenty-fifth monzeki (head priest of the temple, formerly led by the sect founder) of the Sanboin Temple, and also held the post of seventy-fourth zasu (temple head priest) of Daigo-ji Temple from 1395 to 1434, creating a precedent for the monzeki of Sanboin Temple concurrently holding the post of zasu of Daigo-ji Temple.
Japanese: 三宝院25世門跡となり、応永2年（1395年）から永享6年（1434年）の間醍醐寺第74代座主を務め、以後、三宝院門跡が醍醐寺座主を兼ねる例となった。
English: While concurrently holding the two posts, Mansai also served as To-ji choja (the chief abbot of To-ji Temple) and the head priest of Shitenno-ji Temple, and finally rose to Daisojo (head priest of the Buddhist sect) in 1409.
Japanese: その間東寺長者・四天王寺別当などをも兼任し、応永16年（1409年）大僧正の位に上る。
English: Mansai was proclaimed Jugo, the title equivalent to the Grand Empress Dowager, the Empress Dowager, and the Empress.
Japanese: 太皇太后・皇太后・皇后に準じる位＝准后（じゅごう））の宣旨を蒙った。
English: Having the confidence of Yoshimitsu and his sons, the fourth shogun Yoshimochi ASHIKAGA and the sixth shogun Yoshinori ASHIKAGA, Mansai was deeply involved in the internal politics and diplomacy of the shogunate government and was nicknamed Kokui no saisho (a priest who has influence in politics).
Japanese: 義満とその子である4代将軍足利義持・6代将軍足利義教の信任が厚く、内政･外交などの幕政に深く関与し、黒衣の宰相と称された。
English: Mansai contributed so much to the appointment of Shogun Yoshinori by lot (creating Lottery Shogun) that even Shogun Yoshinori, who was a tyrant, did as Mansai suggested on most occasions, feeling his obligation to Mansai.
Japanese: くじ引き将軍義教を登場させたのは満済の功によるところが大きく、恐怖政治を行った義教も、満済の建言には多く従ったという。
English: Getting involved in the corridors of power in the shogunate government, Mansai was cool in assessing the situation and warm in getting on with people, which was appreciated by his contemporaries as 'a loyal retainer of the whole country' ("Kanmon Nikki" (Diary of Imperial Prince Fushiminomiya Sadafusa) by Imperial Prince Fushiminomiya Sadafusa).
Japanese: 幕政の中枢にありながら情勢を冷静に判断し、人情に厚い満済の態度は、同時代人から「天下の義者」（伏見宮貞成親王『看聞日記』）と賞賛された。
English: Extant Mansai's diary is called "Mansai Jugo Nikki" (Also known as "Hosshinin Jugo-ki," Diary of Mansai) which was recorded on the back of the guchureki (Japanese Lunisolar calendar) from 1411 through the year Mansai died, and the copies written by Mansai are existent.
Japanese: 満済が具注暦の裏にその日の出来事を記録しておいたものが『満済准后日記』（『法身院准后記』）と呼ばれ、応永18年（1411年）から死去の年までの記事があり、自筆本も伝存する。
English: The diary is now considered as a quite important historical source on the middle of the Muromachi period because Mansai recorded not only prayers as a gojiso of the Muromachi-dono (a priest who protects the public residence of the Shogun) but also the contemporary political circumstances in detail.
Japanese: 室町殿護持僧として祈祷だけでなく、当時の政治情勢が克明に記録してあり、室町中期の極めて重要な史料となっている。
English: Jokei (June 29, 1155 - March 3, 1213) was a Buddhist monk in the Hosso Sect in the early Kamakura period.
Japanese: 貞慶（じょうけい、久寿2年5月21日(旧暦)（1155年6月22日）－建暦3年2月3日(旧暦)（1213年2月24日））は、鎌倉時代前期の法相宗の僧。
English: In 1182, Jokei, as a promising learned priest pursuing his studies, passed the Ryugi (oral examination for a novice priest as a gateway to be a Buddhist priest) to serve the Yuimae (big Buddhist Mass) and also served other big Buddhist Mass of Gosaie (ritual for the Sutra of Golden Light performed at the Imperial Palace) and Kinomidokyo (Seasonal reading of the Great Perfection of Insight Sutra).
Japanese: 1182年（寿永元年）維摩会竪義（ゆいまえりゅうぎ）を遂行し、御斎会・季御読経などの大法会に奉仕し、学僧として将来を嘱望された。
English: In 1193, though, Jokei, disgusted at the depravity of the monks, retired from the (official) monk circle to the Kasagi-dera Temple to which he had professed his worship of Miroku (Buddha of the Future, Bodhisattva of the Present).
Japanese: しかし、僧の堕落を嫌って1193年（建久4年）かねてからの弥勒信仰を媒介として信仰を寄せていた笠置寺に隠遁した。
English: Thereafter, Jokei further deepened his faith in Miroku by establishing the Ryukokai (literally, gathering of dragon incense) and the Miroku Koshiki (Buddhist rite dedicated to Miroku), while improving the appearance of the Kasagi-dera Temple by constructing the Hannyadai (a monastic building meaning "Wisdom Heights") and the Jusanjunoto (13-storey pagoda).
Japanese: それ以後般若台や十三重塔を建立して笠置寺の寺観を整備する一方、龍香会を創始し弥勒講式を作るなど弥勒信仰をいっそう深めていった。
English: In 1205, he drew up a report to the throne titled Kofuku-ji Sojo in which he criticized Honen's Senju Nenbutsu (the Single-Minded Recitation of the Nenbutsu) and asked for it to be stopped.
Japanese: なお、1205年（元久2年）には興福寺奏状を起草し、法然の専修念仏を批判し、停止を求めた。
English: Other than 'Gumeihosshinshu' (literally, spiritual awakening of those who are folly and in lost), Jokei wrote many books on the Hosso, the Ritsu, and the Miroku worship.
Japanese: 著書「愚迷発心集」のほかに法相・律・弥勒信仰に関する著作が数多く残されている。
English: Bencho (June 27, 1162 - March 23, 1238) was a Buddhist monk in the Jodo Sect from the late Heian period to the Kamakura period.
Japanese: 弁長（べんちょう、応保2年5月6日(旧暦)（1162年6月20日）-嘉禎4年2月29日(旧暦)（1238年3月16日））は、平安時代後期から鎌倉時代にかけての浄土宗の僧。
English: Bencho entered the priesthood in 1168 and studied Buddhism on Mt. Hiei, and in 1175, he was given vows to follow jukai (precepts) at the Buddhist ordination platform called Kaidan in the Kanzeon-ji Temple and became a monk in the Tendai Sect.
Japanese: 1168年（仁安(日本)3年）に出家して比叡山で修行、1175年（安元元年）観世音寺の戒壇で受戒して天台系の僧となった。
English: Bencho built the Zendo-ji Temple in Yamamoto in Chikugo Province as a main Dojo for training nenbutsu (Buddhist invocation) in the Kyushu region, and opened the Ojoin Temple in Shirakawa in Higo Province (Kumamoto City) to found the Chinzei School which would form a mainstream of the Jodo Sect.
Japanese: 筑後国山本に善導寺を建立して九州における念仏の根本道場とし、肥後国白川に往生院(熊本市)を開き浄土宗の主流である鎮西派を開いた。
English: Chosai (1184 - February 19, 1266) was a priest of the Jodo Sect in the middle of the Kamakura period.
Japanese: 長西（ちょうさい、元暦元年（1184年）－文永3年1月6日(旧暦)（1266年2月12日））は、鎌倉時代中期の浄土宗の僧。
English: He resided in Kuhon-ji Temple in Kyoto (Kyoto City) and gave lectures on his own shogyo hongangi (doctrines of single nenbutsu, multiple nenbutsu, multiple practices), making his pupils become known as the Kuhonji School.
Japanese: 京都九品寺(京都市)に住して独自の諸行本願義（しょぎょうほんがんぎ）を講説したことから、長西の門下は九品寺流と称される。
English: It is named against Tomitsu (eastern esotericism), which is Shingon Esoteric Buddhism that has To-ji Temple in Kyoto as konpon dojo-seminary (basic hall of training), and was started by Saicho, who was the founder of the Nihon Tendai Sect (Japanese Tendai Sect).
Japanese: 京都東寺を根本道場とした真言密教を東密と呼ぶのに対する呼称であり、日本天台宗の開祖である最澄によって創始されたものである。
English: Tendai Sect is recognized as exoteric Buddhism (teachings by Shaka which are made easy to understand for general people) because it has Hoke-kyo Sutra (Lotus Sutra) as its basis, or Konpon kyoten (primal scripture), but in the middle of the 9th century when Ennin and Enchin went to Tang and learned Esoteric Buddhism, the Tendai Sect in Japan also began to have the color of Esoteric Buddhism, too, and began to perform incantations of Esoteric Buddhism, and was started to be called Taimitsu.
Japanese: 天台宗は法華経を所依、つまり根本経典としているため、顕教（釈迦が一般にわかりやすく説いた教え）とされているが、9世紀の中ごろ円仁・円珍が唐に渡って密教を学んだことから日本における天台宗も密教的色彩を濃くし、密教で行う加持を盛んに行うようになり台密と呼ばれるようになった。
English: Saicho went to Tang and learned mainly Tendai Doctrinal Studies, but it was popular to learn nenbutsu (Buddhist invocation), Zen, Buddhist precepts, and Esoteric Buddhism in China back then.
Japanese: 最澄は唐へ渡り天台教学を中心に学んだが、当時の中国では念仏や禅、また戒律、そして密教が流行していた。
English: Saicho brought back those teachings from Jungyo, Esshu, and tried to introduce them into Tendai Doctrinal Studies.
Japanese: 最澄はそれらの教えと共にその密教を越州の順暁から学び持ち帰り、天台教学に取り入れようとしていた。
English: Saicho was trying to establish original doctrinal studies as Japanese Tendai Sect, which has different meanings from Chinese Tendai Sect, but was based on the Chinese Tendai Doctrinal Studies founded by Chigi.
Japanese: 最澄は智顗が創始した中国の天台教学を基礎としつつも、中国天台宗とは趣が異なる独自の日本天台宗としての教学確立を目指していた。
English: Saicho gained the confidence of the Imperial Court, but when Kukai came back the next year with all the teachings of Shingon Esoteric Buddhism, he gained the confidence of the Imperial Court instantly, and played an active role, and Saicho realized that what he had learned was only a part of Esoteric Buddhism, and made great courtesy to Kukai, and became Kukai's disciple at Jingo-ji Temple on Mt. Takao with other disciples of his own.
Japanese: 最澄は帰国して朝廷からの信任を得るも、その翌年に真言密教のすべてを修めた空海が帰国し、すぐに朝廷から信任を受け活躍すると、最澄は自身が学んできた密教は一部の傍系のものでしかないことに気づき、空海に礼を尽くし自らの弟子共々、高雄山神護寺において空海の弟子となった。
English: After learning sutra again and again from Kukai as a disciple, Saicho tried to use 'Rishishakukyo' (explanation of Rishu-kyo (Principle of Wisdom Sutra)) but was finally rejected by Kukai, and also, Saicho's best disciple Taihan and other disciples went over to Kukai and did not return back to Mt. Hiei, and for those and other reasons, exchange between Saicho and Kukai disappeared.
Japanese: しかし最澄は弟子をして空海に借経を繰り返し、「理趣釈経（理趣経の解説本）」を借りようとしたところ、ついに空海から拒絶され、また最澄の一番弟子である泰範など諸弟子たちが空海の元へ行って比叡山へ帰らなかったことなど、さまざまな理由から最澄と空海の交流が断たれた。
English: Because of that, the aim of Saicho to establish Japanese original doctrinal studies of the Tendai Sect, which is said to be a synthesized Buddhism, with Buddhist precepts, Zen, nenbutsu, and Esoteric Buddhism all combined into Hoke-kyo Sutra, had to be interrupted there.
Japanese: これにより最澄が目指していた法華経を中心とする戒律や禅、念仏、そして密教を融合させた総合仏教といわれる日本独特の天台宗の教学確立はそこで中断せざるを得なくなった。
English: Further in the present day, the sects that sees Nichiren as the principle Buddha of Mappo (Age of the Final Dharma), determine Chigi and Saicho as marked bosatsu (Bodhisatta) in Zobo Period (Age of the Semblance Dharma) following the general opinion, while they criticize Ennin and Enchin in later history as they made hobo (criticism against one's Buddhism) by introducing Shingon Esoteric Buddhism into Tendai.
Japanese: なお、今日、日蓮を末法の本仏とする宗派では、台密の歴史は一般的な見解に従い、智顗と最澄を像法時の迹化の菩薩と定める反面、それ以降の円仁や円珍を、天台に真言密教を取り入れ謗法を犯したと批判している。
English: But it is clear from historical facts that Saicho himself tried to introduce Esoteric Buddhism into Tendai Doctrinal Studies.
Japanese: しかし最澄自身が密教を天台教学に組み入れようとしていたことは歴史的事実から明らかである。
English: Also, Ennin and Enchin just tried to complete the doctrinal studies of Tendai by re-studying Esoteric Buddhism and introducing it into Tendai Doctrinal Studies, because it was Saicho's desperate desire.
Japanese: また円仁や円珍も、あくまでも最澄の悲願を汲んで、天台の教学を完成せしめんとして密教を学び直し、天台教学の中に組み入れたに過ぎない。
English: Also, Enchin points out that there are five faults in Kukai's 'Jujushin Ron' (one of Kukai's masterpiece), and argued that 'neither Tendai nor Shingon is better than the other,' so the opinion of the sects that defines Nichiren as the principle Buddha have been completely denied here, too.
Japanese: また円珍は、空海の「十住心論」を五つの欠点があると指摘し「天台と真言には優劣はない」と反論しており、日蓮を本仏とする宗派の見解はここにおいても完全に否定される。
English: Therefore, it is not too much to say that Taimitsu, which is Esoteric Buddhism in the Tendai Sect, was founded by Saicho, and Ennin and Enchin completed the Nihon Tendai Doctrinal Studies.
Japanese: したがって天台宗における密教、つまり台密は最澄によって創始せられたもので、円仁・円珍により日本天台教学の完成を見たといっても過言ではない。
English: Later, it split into the Sanmon School, which followed Ennin, and the Jimon School, which followed Enchin.
Japanese: その後、円仁の流れをくむ山門派と、円珍の流れを汲む寺門派に分かれた。
English: In Tomitsu, they teach sermons by Kongokai (Diamond Realm) and Taizo (Womb Realm), but in Taimitsu, they teach three great sermons, Taizo, Kongokai, and Soshitsuji (Wonderful Accomplishment).
Japanese: 東密では金剛界・胎蔵による説を説くが、台密では胎蔵・金剛界・蘇悉地（そしつじ）の三大法を説く。
English: Nichijo ASAYAMA (? - November 5, 1577) was a Buddhist monk of Nichiren Sect in the Sengoku period (period of warring states).
Japanese: 朝山日乗（あさやまにちじょう、?－天正5年9月15日(旧暦)（1577年10月26日））は、戦国時代(日本)の日蓮宗の僧。
English: Many theories call him Chozan NICHIJO, but there was a younger brother called Saemon ASAYAMA in "Tokitsugu Kyoki" (history book by Sir Tokitsugu).
Japanese: 日乗朝山（にちじょうちょうざん）とする説が多いが、朝山左衛門という弟が『言継卿記』(ときつぐきょうき)に見える。
English: He reported to the throne his wish to make temple solicitation for the repair expenses of the ruined Imperial Palace, and was sent a go (name of respect), Nichijo Shonin, by Emperor Gonara.
Japanese: 荒廃した皇居の修理費を勧進する念願を上奏し、後奈良天皇から日乗上人の号を賜ったという。
English: When Nobunaga ODA entered the capital in 1568, he was appointed by Nobunaga as a mediator for the Imperial Palace, later gained Nobunaga's trust, and was awarded a territory in Ise Province.
Japanese: 1568年（永禄11年）に織田信長が入京すると、信長に起用されて皇居の仲介者を担当し、その後信長の信頼を受け伊勢国内に領地を与えられた。
English: He lost in the shuron (religious argument) against Luis Frois and other missionaries in front of Nobunaga, and after, was made a religious enemy of the Society of Jesus.
Japanese: 信長の前で宣教師ルイス・フロイスらとの宗論に敗れ、以後、イエズス会から法敵とされた。
English: Also, he failed to entrap Koremasa WADA, who was a Christian, lost Nobunaga's grace, and lost his position around 1573.
Japanese: またキリシタンであった和田惟政を陥れようとして失敗し、1573年（天正元年）頃信長の寵を失って失脚した。
English: Manshuin Temple is a Buddhist temple of the Tendai Sect that is located at Ichijo-ji Temple in Sakyo-ku Ward, Kyoto City.
Japanese: 曼殊院（まんしゅいん）は京都市左京区一乗寺にある天台宗の仏教寺院である。
English: Because it is a monzeki temple (a special temple where the hereditary position of Juji (chief priest), is held by a member of the imperial family or an aristocrat), Manshuin Temple is also known as Takeuchi Monzeki; it is also one of the Tendai Go Monzeki (the 5 major monzeki temples of the Tendai Sect), the other temples being Shorenin Temple, Sanzenin Temple (Kajii Monzeki), Myohoin Temple, and Bishamon Do Temple.
Japanese: 竹内門跡とも呼ばれる門跡寺院（皇族・貴族の子弟が代々住持となる別格寺院のこと）であり、青蓮院、三千院（梶井門跡）、妙法院、毘沙門堂門跡と並び、天台五門跡の1つに数えられる。
English: Its many cultural properties include the Ki Fudo (a hanging scroll of a Buddhist god known as the Yellow Fudo (Acala)) and the Manshuin Bon Kokin Wakashu (the Manshuin Temple version of Kokin Wakashu (A Collection of Ancient and Modern Japanese Poetry), both of which are national treasures.
Japanese: 国宝の黄不動画像や曼殊院本古今和歌集をはじめ、多くの文化財を有する。
English: Like other Tendai monzeki temples, a bo (small temple) that began on Mt. Hiei during time of Saicho (767 - 822) is said to be the origin.
Japanese: 他の天台門跡寺院と同様、最澄（767－822）の時代に比叡山上に草創された坊（小寺院）がその起源とされる。
English: Afterward, it moved its base to Kitayama (around present day Rokuon-ji Temple in Ukyo-ku Ward, Kyoto City) in around the twelfth century, moved inside the capital (around present-day Shokoku-ji Temple in Kamigyo-ku Ward, Kyoto City), and it was in 1656 that it moved to its present location.
Japanese: その後、12世紀頃に北山（現在の京都市右京区・鹿苑寺付近）に本拠を移し、洛中（現在の京都市上京区・相国寺付近）への移転を経て、現在地に移転したのは明暦2年（1656年）のことである。
English: The temple history states that a bo ran by Dengyo Daishi Saicho up on Mt. Hiei is the origin.
Japanese: 寺伝では延暦年間（782－806）、伝教大師最澄が比叡山上に営んだ一坊がその起源とされる。
English: After Ennin and Anne, at the time of Zesan in the later half of the tenth century, it moved to Kitadani in Saito (Western Section), which is one of the Hieizan Santo (The three temple precincts on Mt. Hiei), and named Tobi-bo.
Japanese: 円仁、安恵らを経て、10世紀後半の僧である是算の時、比叡山三塔のうちの西塔北谷に移り、東尾坊（とうびぼう）と称したという。
English: Saicho, Ennin, and Anne, are names representing religious lineage of Buddhism in Tendai Sect, and it can be said that the history of Manshuin virtually begin in the period of Zesan.
Japanese: 最澄、円仁、安恵・・というのは天台宗の法脈を表わすもので、曼殊院の歴史は実質的には是算の時代から始まるといえる。
English: It is not very clear about Zesan's achievements, but it is said that he was a disciple of Emperor Kazan (968 - 1008).
Japanese: 是算の事績についてはあまり明らかでないが、花山天皇（968－1008）の弟子であったという。
English: Manshuin Temple, ever since the Heian period until the end of the early-modern period, had intimate relations with Kitano-jinja Shrine (present day Kitano Tenmangu Shrine), and successive monshu (head priest) of Manshuin Temple also assumed the position of betto (the superior of a temple) of Kitano Shrine.
Japanese: 曼殊院は平安時代以来、近世末期に至るまで北野神社（現・北野天満宮）と関係が深く、歴代の曼殊院門主は北野神社の別当（責任者）を兼ねていた。
English: There is a common opinion saying that since Zesan, the first monshu of Manshuin, was from the Sugawara clan, he was appointed as the betto of Kitano-jinja Shrine, which holds Michizane SUGAWARA as enshrined god, when it was constructed (in 947).
Japanese: 通説では、曼殊院初代門主の是算が菅原氏の出身であったことから、菅原道真を祭神とする神社である北野神社の創建（天暦元年・947年）に際し別当に任命されたという。
English: Further, there is another theory about the appointment of Zesan stating that it was not when Kitano-jinja Shrine was constructed, but that he was appointed as head priest when Emperor Ichijo made Gyoko (Emperor's visit) to Kitano-jinja Shrine (in 1004).
Japanese: なお、是算の別当任命については、北野神社創建時ではなく、寛弘元年（1004年）、一条天皇の北野神社行幸時のこととする別説もある。
English: When considering that there are seventy years difference between the year which is said to be the construction year of Kitano-jinja Shrine (947) and the year Zesan died (1018), it is likely that the theory stating that the appointment was in 1004 is more appropriate.
Japanese: 北野神社の創建年とされる天暦元年（947年）と是算の没年である寛仁2年（1018年）の間には70年もの開きがあることを勘案すれば、寛弘元年（1004年）任命説の方に妥当性があると言えよう。
English: In the era of Tennin (1108 - 1110), at the time of Chujin, who was the 8th monshu counting from Zesan, betsuin (a sub temple) was constructed at Kitayama (present day Ukyo-ku Ward, Kyoto City) not far from Kitano-jinja Shrine, and the name of the temple was changed to 'Manshuin Temple.'
Japanese: 天仁年間（1108－1110）、是算から数えて8代目の門主・忠尋の時に、北野神社からさほど遠くない北山（現・京都市右京区）に別院を建て、寺号を「曼殊院」と改めた。
English: Honbo (main bo) on Mt. Hiei and betsuin at Kitayama were both operated at the same time for a while, but gradually betsuin at Kitayama became the main temple.
Japanese: 比叡山にある本坊と北山の別院とはしばらくの間、並立していたが、次第に北山の別院が主体となっていった。
English: Manshuin Temple, located at Kitayama, had to be moved for the construction of Kitayamaden (later Rokuon-ji Temple) by Yoshimitsu ASHIKAGA, and moved inside the capital Kyoto in the era of Koryaku (1379 - 1381).
Japanese: 北山にあった曼殊院は、足利義満の北山殿（後の鹿苑寺）造営のため移転を余儀なくされ、康暦年間（1379－1381）、洛中に移転する。
English: In around 1495, after Cloistered Imperial Prince Jiun of Daisojo (high priest), who was the son of Imperial Prince Fushiminomiya Sadatsune and an adopted child of Emperor Gotsuchimikado, became the twenty-sixth monshu and entered the temple, it became a custom for a member of the Imperial family to serve as a monshu in Manshuin Temple, and the position as miya-monzeki (temples headed by imperial princes) was established.
Japanese: 明応4年（1495年）頃、伏見宮貞常親王の息で後土御門天皇の猶子である大僧正慈運法親王が26世門主として入寺して以降、曼殊院は代々皇族が門主を務めることが慣例となり、宮門跡としての地位が確立した。
English: It was the twenty-ninth monshu Imperial Prince Yoshinao (Imperial male who received Imperial proclamation for shinno after becoming a priest) who moved Manshuin Temple to the foot of Mt. Higashi mountain, the present day location, and fixed the view of the temple.
Japanese: 曼殊院を東山山麓の現在地に移し、寺観を整えたのは29世門主の良尚法親王であった（法親王とは皇族男子で出家後に親王宣下を受けた者の称である）。
English: The moving of Manshuin Temple to the present location was in 1656, and Oshoin (Also known as hondo (main hall)) and Koshoin (small study) that exist now were made at that time.
Japanese: 曼殊院の現在地への移転は明暦2年（1656年）のことで、現存する大書院（本堂）、小書院などはこの時のものである。
English: It is said that this place, like Manshuin Temple, was one of the small bo on Mt. Hiei, and was a site of Getsurin-ji Temple, where Kangakue (an association for prayers) was started by YOSHISHIGE no Yasutane and others, but later disbanded.
Japanese: この地は曼殊院と同じく比叡山の小坊の1つで慶滋保胤らによって勧学会が開かれたものの後に廃絶した月林寺の跡地であったと言われている。
English: Imperial Prince Yoshinao was the second son of Imperial Prince Hachijonomiya Toshihito, who was famous for building Katsura Rikyu (Katsura Imperial Villa), and was a adopted child of Emperor Gomizunoo.
Japanese: 良尚法親王は桂離宮を造営したことで名高い八条宮智仁親王の第二皇子であり、後水尾天皇の猶子であった。
English: Imperial Prince Yoshinao was not only a Buddhist who served as Tendai-zasu (head priest of the Tendai Sect), but also was a cultivated person who was familiar with Sado (tea ceremony), Kado (flower arrangement), Kodo (traditional incense-smelling), waka (a 31-syllable Japanese poem), Shodo (calligraphy), and landscape gardening, and the influence that he had on the culture of the time was great.
Japanese: 良尚法親王は天台座主（天台宗最高の地位）を務めた仏教者であるとともに茶道、華道、香道、和歌、書道、造園などに通じた教養人であり、当代文化に与えた影響は大きかった。
English: The cultural properties handed down in Manshuin Temple, such as chashitsu (tea room), Kokindenju archive (archive to hand down the secrets of Kokin Wakashu), and Tatebana Zu (a sketch of Tatebana, or decorated flowers, made by Senko IKENOBO, who was the 2nd head of Ikenobo School), shows how broad the Imperial Prince's hobbies and educational knowledge were.
Japanese: 曼殊院に伝存する茶室、古今伝授資料（古今和歌集の秘伝を相承するための資料）、立花図（池坊流2世池坊専好の立花をスケッチしたもの）などの文化財は法親王の趣味と教養の広さを示している。
English: The walls of both the right and left side of Chokushi-mon gate (the gate for the Imperial Envoys), which is the entrance, are tsukiji walls (walls made with mud) with 5 horizontal lines, showing the high formality of the temple as a monzeki temple.
Japanese: 入口である勅使門の左右の塀は5本の水平の筋が入った築地塀で、門跡寺院としての格式の高さを表している。
English: It is also called 'hondo' (main hall) since the principle image, the standing statue of Amida Nyorai (Amitabha Tathagata), is enshrined at the butsuma, but from bokusho (writing in India ink) and other articles found when repairing with dismantling, it is understood that it was called 'Oshoin' at the time of construction.
Japanese: 仏間に本尊阿弥陀如来立像を安置することから「本堂」とも呼ぶが、解体修理の際に発見された墨書等から、建設当時は「大書院」と称されたことがわかる。
English: There is 'Jussetsu no ma' (room of Ten Snow) at the east side from the front, 'Taki no ma' (room of Waterfall) at the west side, behind 'Jussetsu no ma' is 'butsuma,' and behind 'Taki no ma' is 'Hika no ma' (a waiting room).
Japanese: 正面東側に「十雪の間」、西側に「滝の間」があり、「十雪の間」背後には「仏間」、「滝の間」背後には「控えの間」がある。
English: Concrete shapes such as gourds and fans are designed to sugido (sliding doors made of cedar) in the construction, and the common sense design can be seen with the goten (palace) of Katsura Rikyu.
Japanese: 建物内の杉戸の引手金具にはひょうたん、扇子などの具象的な形がデザインされ、桂離宮の御殿と共通したデザイン感覚が見られる。