nntsuzu/KFTT huggingface dataset:
English: Today there are cases of Hyakumanben Nenbutsu in the temples and some regions in Japan for the purpose of reposing souls, ceremony as a memorial, fertility, and prevention of disasters.
Japanese: 今日でも日本の寺院や地域の間において、鎮魂・追善・豊穣・除災などを目的として百万遍念仏を行われる事例がある。
English: Keien (Kyoen, 944 - October 9, 1019) is a Buddhist priest of the Tendai sect during the mid Heian period.
Japanese: 慶円（けいえん/きょうえん・慶圓、天慶7年（944年）-寛仁3年9月3日(旧暦)（1019年10月3日））は、平安時代中期の天台宗僧侶。
English: He is also said to be a son of Dainagon (chief councilor of state) FUJIWARA no Michiakira, father of Masabumi, or a son of FUJIWARA no Tsurasada, Owari no kuni no kami (governor of Owari Province).
Japanese: 他にも尹文の父である大納言藤原道明の子説や尾張国守藤原連貞の子説などがある。
English: He participated Kangakukai (study session) on October 27, 964, and was appointed Gon no Risshi (a provisional rank in the lowest managerial position) in 995, after being recognized his achievements as naigu (a priest serving at the Imperial Court).
Japanese: 康保元年9月15日(旧暦)（964年）の勧学会に参加、長徳元年（995年）に内供としての功績が評価されて権律師に任ぜられる。
English: He was appointed Gon no Sojo (the provisional lower priest in the highest position) in 1011, Sojo (a priest ranked in the highest managerial position) on March 4, 1013, then Daisojo (a priest of the highest rank in the highest managerial position) on February 4, 1014.
Japanese: 寛弘8年（1011年）権僧正に任じられ、長和2年（1013年）1月14日(旧暦)に僧正、12月26日(旧暦)に大僧正に任じられる。
English: On September 20, 1019 he retired from Daisojo because of ill and passed away on October 9.
Japanese: 寛仁3年（1019年）8月13日(旧暦)に病気を理由に大僧正を辞任、9月3日に没する。
English: FUJIWARA no Sanesuke who is said to be Keien's nephew appreciated Keien as 'a skillful man' and frequently visited Keien from when he was young and left Ryoen (Tendai sect), his child born out of wedlock, to Keien's care.
Japanese: 甥とされる藤原実資は「堪能人也」と評価して青年時代から慶円の元をしばしば訪れて庶子良円(天台宗)を託した。
English: As he recommended Keien to drink milk on September 10 just before Keien died, he respected Keien throughout his life, and many references to Keien are found in his diary "Shoyuki."
Japanese: 死の間際の8月23日には牛乳の服用を勧めるなど生涯にわたって崇敬しており、彼の日記『小右記』には慶円の記事が多数見られる。
English: Also Keien was on close terms with FUJIWARA no Yukinari and he is referred to in "Gonki" (Yukinari's diary).
Japanese: また、藤原行成も慶円と親交が厚く、日記『権記』にも慶円の記事が登場する。
English: Furthermore, it is stated in "Hyakurensho" (a record of the Kamakura period) that in 1003 the Emperor Ichijo gave award to Keien when a dice for sugoroku (dice game) got into the nose of Imperial Princess Bishi who was four years old at that time and Keien did incantation to take it out.
Japanese: 更に一条天皇も長保5年（1003年）に当時4歳の媄子内親王の鼻の中に雙六のさいころが嵌る事故が発生した際に加持を行ってさいころを取り出し褒美を与えたことが『百練抄』に記されている。
English: FUJIWARA no Yukinari who attended deathbed of the Retired Emperor Ichijo testifies that Keien was served as kaishi (a priest who imparts the Buddhist commandments) in 1011 when the Retired Emperor Ichijo entered into priesthood just before his death and Keien's incantation temporarily revived the Retired Emperor at the last minute of his life ("Gonki").
Japanese: 寛弘8年（1011年）に一条上皇が崩御直前に出家した際の戒師を務め、崩御の直前慶円の加持によって一時的に蘇生したことが上皇の崩御を看取った藤原行成が証言している（『権記』）。
English: On the other hand, Keien was on bad terms with FUJIWARA no Michinaga who was most powerful at that time, and it is stated in "Mido Kanpakuki" (diary of FUJIWARA no Michinaga) that Keien regarded Michinaga as 'like an enemy.'
Japanese: ところが、当時の最大の権力者であった藤原道長とは不仲で、道長の日記『御堂関白記』には慶円が道長を「如讎敵」と見ていることが記されている。
English: However, in 1012 Michinaga's climbing Mt. Hiei on the horse caused resentment among Buddhist priests and the mass of people, and just after that Keien refused to do Shuho (an esoteric ritual) of incantation and prayer in resistance when Michinaga became sick.
Japanese: しかし、長和元年（1012年）に道長が出家した息子藤原顕信の受戒のために比叡山に馬で登ったことに延暦寺の僧侶・大衆が反発し、直後に道長が病気になった際に慶円がそのことに抗議して加持祈祷の修法を拒んだ。
English: Thereafter Keien showed his attitude not to fawn upon Michinaga's power by for example praying for recovery of Emperor Sanjo.
Japanese: その後も慶円は三条天皇の病気回復のために祈祷するなど道長の権勢におもねらない姿勢を示した。
English: But after Keien did Shuho for recovery of Emperor Goichijo and Imperial Prince Atsunaga who were grandchildren from Michinaga's daughter married into another family, they are said to have started to reconcile.
Japanese: しかし、道長の外孫である後一条天皇及び敦良親王の病気回復の際に修法を行って以後は両者和解の方向に向かったという。
English: Kanji GOTO (May 19, 1871 - February 23, 1936) was a battlefield missionary priest and a founder of schools in Japan.
Japanese: 後藤環爾（ごとうかんじ、明治4年4月1日(旧暦)（1871年5月19日）-昭和11年（1936年）2月23日）は日本の従軍布教僧、学校創設者。
English: He carried out social service activities by founding a great number of hospices and small clinics for refugees when the Great Kanto Earthquake occurred on September 1, 1923.
Japanese: 9月1日南関東直下地震に際して難民の休息所、簡易診察所を多数開設し社会奉仕活動を行った。
English: In June of 1926, he served a tour of duty in the above Betsuin, and with the help of Ginjiro FUJIWARA, etc., he rebuilt the new style of Tsukiji Hongan-ji Temple which was designed by Hiroatsu ITO, a professor of Tokyo Imperial University.
Japanese: 6月同別院輪番になり、藤原銀次郎らの援助により伊藤博圧の設計による新様式の築地本願寺を再建した。
English: He also founded Chiyoda Girls School (former Musashino University) and Musashino Girls' School, and he was also active in education for the blind, protection of youths, and foundation of day-care centers, hostels and Asoka Hospital.
Japanese: また千代田高女（武蔵野大学の前身）や武蔵野女子学園を創設、また盲人教育、少年保護、保育所、簡易宿泊所やあそか病院などを設立し活躍した。
English: Sekisen school is one of the schools under Jodo Shinshu (the True Pure Land Sect of Buddhism) Hongan-ji school.
Japanese: 石泉学派（せきせんがくは）とは、浄土真宗本願寺派の学派のひとつである。
English: It follows Sekisen Soei, gakuso (scholar priest) of the same school who established Sekisen juku (a private academy) in Nagahama (current Nagahama, Kure City, Hiroshima Prefecture) during the Edo period.
Japanese: 江戸時代に長浜（現、広島県呉市長浜）の地で「石泉塾」を開いた、同派の学僧の石泉僧叡（せきせんそうえい）の流れをくむ。
English: Since Kuge school's theories are used as the official kyogaku of Jodo Shinshu Hongan-ji school today, Sekisen school is regarded as a heterodoxy.
Japanese: 今日では、同派の公式な教学に空華学派の説が用いられているため、異端の扱いを受けている。
English: Fundamental differences with the theories of Kuge school concern the 'faith,' which is one of the significant creeds of Jodo Shinshu.
Japanese: 空華学派の学説との根本的な差異は、浄土真宗の重要な教義のひとつである「信」についてみられる。
English: The school defines 'faith' as 'cleansing of mind' and teaches 'faith' which is consistently subjective and one-dimensional.
Japanese: 「信」を「心が清浄になること」と定義し、あくまで主体的・一元的な「信」を説く。
English: In this school, Amida Nyorai is assumed as actually existing in the real outside world, and 'faith' is defined as 'depending on' or 'relying on' Amida Nyorai; here, 'faith' has a target and is two-dimensional.
Japanese: 阿弥陀如来を、現実の外界に実在するものとして想定し、これに「頼る」あるいは「すがる」ことを「信」であると定義し、対象をとる二元的な「信」を説く。
English: Normally, Buddha's teachings preach complete self-help; as such, Jodo-mon (another name for Jodo Shinshu), in which help by others based on faith in Amida Nyorai is the fundamental creed, existed as a heterodox school.
Japanese: 本来、釈迦の教えは徹底した自力救済を説くものであり、阿弥陀仏への信仰による他力救済を根本教義とする浄土門は、異端的な流れとして存在する。
English: This was severely criticized by traditional Buddhists who regarded it as upsetting the root of Buddhism.
Japanese: このことは仏教の根本を乱すものであるとして、旧来の仏教者たちから厳しく非難されてきた。
English: According to Takamaro SHIGARAKI, a scholar of Shinshu sect, this resulted from great distortion in the style of faith of Shinshu sect by the succeeding leaders of Shinran's teachings, especially Rennyo, whose teachings were political and full of deceptions and in which Rennyo himself did not believe.
Japanese: 真宗学者の信楽峻麿によれば、これは親鸞の教えを継承した、彼より後の指導者達、とりわけ蓮如の、自身なんら信じていない政治的かつ欺瞞に満ちた教説によって、真宗の信心のあり方が大きく歪められた結果であった。
English: (cf. Oboihon (a teaching by Rennyo), Goseigomen (a teaching by Shonyo, Rennyo's great-grandchild), exchange between Ikkyu and Rennyo over the statue of Amida Nyorai)
Japanese: （cf.王法為本、後生御免、一休と蓮如の阿弥陀如来像をめぐるやりとり）
English: Attempts to understand the two contradictory concepts, the idea of salvation by Amida Nyorai, and Buddhism as a way of self-help, led to the formation of the kyogaku which emphasized exercise of invoking the name of Amida Buddha and which regarded faith as 'the mind being clear and pure'.
Japanese: この、阿弥陀如来による救済思想と、自己救済としての仏道という二つの矛盾する考え方を、どのように理解していくかという試みの中で、称名念仏行を重視し、信心を「心が澄んで清らかになる」として理解する教学が形作られた。
English: It was intended to bring back the original track of Buddhism into the learning of traditional Shinshu sect, which strictly denied self-help due to the existence of various ianjin (heterodoxies).
Japanese: これは種々の異安心によって、きびしく自力を否定する伝統的な真宗教学の内において、本来の仏教的な流れを取り戻そうとするものである。
English: Sanichigonjitsu no soron refers to the disputes during the period from around 817 through 821 on Buddhism between Tokuitsu (his date of birth and death unknown) who was a Buddhist priest in Hosso sect of Buddhism (Japanese equivalent of the Chinese Faxiang sect) and Saicho (767 – 822) who was the founder of Nihon Tendai sect.
Japanese: 三一権実諍論（さんいちごんじつのそうろん）は、平安時代初期の弘仁年（817年）前後から同12年（821年）頃にかけて行われた、法相宗の僧侶・徳一（生没年不明）と日本天台宗の祖・最澄（767年-822年）との間で行われた仏教宗論である。
English: In 'Sanichigonjitsu no soron,' 'sanichi' (three, one) refers to the lesson of sanjo (the three vehicle; the three paths to enlightenment to be taken by all living beings) and ichijo (the One Vehicle) and the dispute of 'gonjitsu' refers to the dispute of 'gon' (the expediency or hypothetical idea which is a cue for understanding the truth) and 'jitsu' (the true idea).
Japanese: 「三一権実諍論」の「三一」とは、三乗と一乗の教えのことであり、「権実」の諍論とは、どちらが「権」（方便。真実を理解させるための手がかりとなる仮の考え）で、どちらが「実」（真実の考え）であるかを争ったことを言う。
English: The Japanese kanji for 'jo' in ichijo and sanjo refers to the vehicle which leads all living things to attain satori (the term used to mean enlightenment in Japanese Buddhism); the "Hokekyo" (Lotus Sutra), which is the primal scripture of the Tendai sect, teaches that the sanjo in traditional Buddhist scriptures is the means of leading the ichijo, based on ichijo-setsu (doctrine that only one teaching, usually the Lotus Sutra, can lead to enlightenment), which teaches that all living things can attain Buddhahood in the end.
Japanese: 一乗・三乗の「乗」とは衆生を乗せて仏の悟りに導く乗り物であり、天台宗の根本経典である『法華経』では、一切衆生の悉皆成仏（どのような人も最終的には仏果（悟り）を得られる）を説く一乗説に立ち、それまでの経典にあった三乗は一乗を導くための方便と称した。
English: In contrast, the Hosso sect of Buddhism teaches sanjo-setsu, a doctrine which teaches that different vehicles can be used to attain a state of satori, emphasizing the distinction between Hinayana (vehicle of the hearers or solitary-Buddha vehicle; Buddhists whose primary concern is their own enlightenment) and Mahayana Buddhism (enlightenment-bound vehicle).
Japanese: それに対し法相宗では、小乗（声聞乗・縁覚乗）・大乗（菩薩乗）の区別を重んじ、それぞれ悟りの境地が違うとする三乗説を説く。
English: Tokuitsu linked the sanjo-setsu doctrine to the Hosso sect's concept of gosho, in which all sentient beings can be divided into the following five groups based on their nature: shomon josho (those whose nature lends itself to them becoming a sravaka, a disciple of Buddha), engaku josho (those whose nature lends itself to them becoming a paccekabuddha, someone who achieves enlightenment on their own, without the help of others), bosatsu josho (those whose nature lends itself to them becoming a bodhisattva, someone who vows to save all beings before becoming a Buddha themselves), fujo-sho (those whose nature is not fixed, meaning that they could become a sravaka, paccekabuddha, or bodhisattva), and musho (those whose nature does not lend itself to them becoming a sravaka, paccekabuddha, or bodhisattva).
Japanese: 徳一は法相宗の五性すなわち声聞定性・縁覚定性・菩薩定性・不定性・無性の各別論と結びつけた。
English: He explained that the reason why ichijo was the only means of achieving enlightenment mentioned in the Hokekyo was simply to encourage a broader approach to the nijo (i.e. shomon josho and engaku josho) levels that can attain Buddhahood.
Japanese: 『法華経』にただ一乗のみありと説くのは、成仏の可能性のある不定性の二乗を導入するための方便であるとした。
English: He claimed that nijo with a jo-sho (fixed) nature and sentient beings with a musho nature can never achieve enlightenment, and that only the concept of sanjo is true.
Japanese: 定性の二乗と仏性の無い無性の衆生は、仏果を悟ることは絶対出来ないのであり、三乗の考えこそ真実であると主張した。
English: In this way, conflicting opinions arose over whether ichijo or sanjo was true.
Japanese: このように三乗・一乗のいずれが真かをめぐり真っ向から対立する意見の衝突が行われた。
English: However, the dispute between Tokuitsu and Saicho was not limited to the dispute between sanjo and ichijo and the authenticity of Hokekyo in Kyoso Hanjaku (evaluation of sutras, the idea which is the most similar to the one of Buddha in many Buddhist scriptures is questioned) was questioned and thus some say that it should be called 'Hokke gonjitsu no ronso' (dispute of Hokke gonjitsu).
Japanese: ただし、徳一と最澄の論争は三乗と一乗の争いのみに留まらず、教相判釈（数ある経典の中で釈迦の考え方に最も近いものを問う）における法華経の正統性を問うたものでもあるから「法華権実論争」と呼ぶべきとの考えもある。
English: During this dispute, Saicho wrote voluminous books such as "Shugo-kokkai-sho" (An Essay on the Protection of the Nation), "Hokke-shuku" (The Outstanding Principles of the Lotus Sutra) and so on and they were written for rebuttals to criticism of Tokuitsu.
Japanese: この論争の間、最澄は『守護国界章』『法華秀句』など大部の著作を執筆しており、これは徳一からの批判への反論の書として書かれたものである。
English: On the other hand, as for the books by Tokuitsu side, there exists only "Shingon-shu miketsumon" (a collection of criticisms of esoteric teachings) which was criticism against Kobo Daishi (Kukai) (774 – 835) in Shingon sect and thus the details are unknown.
Japanese: 一方の徳一側の著書は、真言宗の空海（774年-835年）への論難である『真言宗未決文』以外現存していないため、詳細は不明である。
English: However, as the assertions by Tokuitsu were quoted by books from Saicho side critiquing the matter, they still remain in part and restoration has been possible to some degree.
Japanese: しかし、徳一の主張は最澄側の批判書に引用される形で部分的に残存しており、ある程度の復元が可能である。
English: Anyway, the dispute was carried out by publishing books, and it is a fact that neither side ever had a heated face-to-face debate.
Japanese: いずれにしろ論争は著作の応酬という形式で行われ、実際に両者が顔を合わせて激論を交わしたということではない。
English: Originally, Nanto rokushu were the sects which taught religious doctrines and were introduced in Japan from the late Asuka to the Nara period, but they were newly established religious schools from the Tendai sect in China.
Japanese: 本来、南都六宗は教学を論ずる宗派で、飛鳥時代後期から奈良時代にかけて日本に伝えられていたが、これらは中国では天台宗より新しく成立した宗派であった。
English: As described below, the Tendai sect was introduced by Saicho during the early Heian period and thus the order of introduction to Japan was reversed.
Japanese: 天台宗は後述の如く最澄によって平安時代初期に伝えられたため、日本への伝来順は逆となったわけである。
English: The Buddhism during this period in Japan was, under the idea of national protection, governed under the control of the nation and the system of nenbundo-sha (approved people who enter the Buddhist priesthood) was enforced, which admitted a certain number of tokudo (entering the Buddhist priesthood) each year, and in principle, shidoso (priests having entered Buddhist priesthood without permission) was not admitted.
Japanese: この時代の日本における仏教は中国と同様、鎮護国家の思想の下、国家の管理下で統制されており、年ごとに一定数の得度を許可する年分度者の制度が施行され、原則として私度僧は認められていなかった。
English: In fact, during the Nara period, Genbo (year of birth unknown – 746) or Dokyo (700 – 772) and so on interfered with the field of politics as entourages of the Emperor.
Japanese: 実際、奈良時代には玄ボウ（?-746年）や道鏡（700年-772年）など、天皇の側近として政治分野に介入する僧侶も現れていた。
English: Behind the relocation of the capital from Heijo-kyo (the ancient capital of Japan in current Nara) to Nagaoka-kyo (the ancient capital of Nagaoka) and Heian-kyo (ancient capital in current Kyoto) by Emperor Kanmu (737 – 806), there was the intention to avoid the influence of Nanto Buddhism temples which significantly interfered with the politics.
Japanese: 桓武天皇（737年-806年）が平城京から長岡京・平安京に遷都した背景には、政治への介入著しい南都仏教寺院の影響を避ける目的もあったとされる。
English: Emperor Kanmu, who was considering the establishment of a new Imperial Court, paid attention to and supported Saicho, who led the Tendai sect, towards a new religion based on national protection and intentionally diverted the Nanto Buddhism temples as mentioned above.
Japanese: 新王朝の建設を意識していた桓武天皇にとって、新たな鎮護国家の宗教として最澄の天台宗に注目・支援することで従前の南都仏教を牽制する意図もあった。
English: Hosso sect of Buddhism in Japan is one of Nanto rokushu and was introduced several times by nyutoguhoso (a dharma-seeking priest to Tang).
Japanese: 日本での法相宗は、南都六宗の一つとして、入唐求法僧により数次にわたって伝えられている。
English: In 653 Dosho (629 – 700) went to the Tang dynasty in 653 and studied under Genjosanzo (602 – 664) and after coming back to Japan he spread the results of the study in Asukahoko-ji Temple.
Japanese: 白雉4年（653年）道昭（629年-700年）が入唐留学して玄奘三蔵（602年-664年）に師事し、帰国後飛鳥法興寺でこれを広めた。
English: One theory says that Tokuitsu was the son of FUJIWARA no Nakamaro (or EMI no Oshikatsu (706 – 764)) but it is doubtful.
Japanese: 徳一は一説には藤原仲麻呂（恵美押勝とも。706年-764年）の子といわれるが疑わしい。
English: In Togoku he was engaged in missionary work and built Tsukubasan-omido Temple (Tsukuba City) (Tsukuba City, Ibaragi prefecture), Aizu Enichi-ji Temple (Bandai-machi) (Bandai-machi, Yama-gun, Fukushima prefecture) and so on.
Japanese: 東国で布教に努め、筑波山大御堂(つくば市)（茨城県つくば市）・会津恵日寺(磐梯町)（福島県耶麻郡磐梯町）などを創建したという。
English: As mentioned before, the works by Tokuitsu do not exist and many points of his life are unknown.
Japanese: 前述のごとく、徳一の著作はほとんど現存していないため、その生涯は不明な点が多い。
English: Tendai sect was called the Hokke En sect, the Tendai Hokke sect and so on and was in the school of Mahayana Buddhism whose founder was Zhi-yi (538 – 597) during the Sui dynasty.
Japanese: 天台宗は法華円宗、天台法華宗などとも呼ばれ、隋の智顗（538年-597年）を開祖とする大乗仏教の宗派である。
English: Zhi-yi wrote Tendai-sandai-bu (three major works on the Lotus Sutra, or three major writings of the T'ient'ai school) of "Hokke gengi" (Essentials of the Lotus Sutra) and "Hokke Mongu" (Words and Phrases of the Lotus Sutra) and "Makashikan" (Mahayana Practice of Cessation and Contemplation) and made Hokekyo Sutra Konpon kyoten and taught Kyoso Hanjaku (Formation theory of sacred books) of Buddhist Doctrines known as "Fivefold Periods and Eight Teachings" (among the Buddhist scriptures which were written according to the five levels of understanding on Buddhism, Hokekyo Sutra was the pinnacle).
Japanese: 智顗は『法華玄義』『法華文句』『摩訶止観』の天台三大部を著して、『法華経』を根本経典とし、五時八教（仏教の理解度の5段階に合わせて記された経典のうち、法華経を到達点とする）の教相判釈（経典成立論）を説く。
English: Saicho first received the precepts of Buddhism in Todai-ji Temple, but secluded himself in Mt. Hiei and had ascetic training in the mountain forests for 12 years.
Japanese: 最澄ははじめ東大寺で戒律を受けたが、比叡山に籠もり、12年間山林修業を行った。
English: Furthermore, while he copied lots of Buddhist scriptures brought into Japan, he began to feel the need to study the essence of Tendai Doctrine behind Nanto rokushu and through the Wake clan whom he was familiar with, he pleaded Emperor Kanmu to send him as ryugakuso (foreign priest studying Buddhism) to study Tendai sect and bring Buddhist scriptures to Japan.
Japanese: さらにそれまで日本に招来された大量の仏典を書写し研究する中で、南都六宗の背景にある天台教義の真髄を学ぶ必要を感じ始め、親交のあった和気氏を通じて桓武天皇に天台宗の学習ならびに経典の招来のための唐へ留学僧の派遣を願い出た。
English: In response to this, Emperor Kanmu ordered Saicho himself to go to the Tang dynasty as a short-term student priest (scholars sent to China for a short period).
Japanese: これを受け、桓武天皇は最澄本人が還学僧（短期留学の僧）として渡唐するように命じた。
English: As scheduled, he went up Mt. Tendai and studied Tendai doctrine under Tao-sui (the seventh leader of Tendai sect; his year of birth and death unknown) and received Bosatsu-kai (Bodhisattva Precepts) of Engyo (Perfect Teaching) and came back to Japan next year (in 806).
Japanese: 予定通り天台山にのぼり、台州龍興寺において道邃（天台宗第七祖。生没年不明）より天台教学を学び、円教（天台宗）の菩薩戒を受けて、翌年（806年）帰国した。
English: After coming back to Japan, Saicho petitioned the Emperor Kanmu to publicly approve Hokke sect as a newly independent school in addition to the traditional six sects, and after the Emperor died, he petitioned for a new assignment of nenbundo-sha and asked to add two priests in Tendai sect (one in Shana-gyo and one in Shikango (Meditation Course), respectively) as well as Nanto rokushu.
Japanese: 帰国後、最澄は桓武天皇に対し従来の六宗に加え、新たに法華宗を独立した宗派として公認されるよう奏請、天皇没後には年分度者の新しい割当を申請し、南都六宗と並んで天台宗の2名（遮那業・止観業各1名）を加えることを要請した。
English: Furthermore, while Saicho studied under Kobo Daishi (Kukai) who visited the Tang dynasty likewise and deepened his understanding on Mikkyo (Esoteric Buddhism), he created the construction plan of Rikusho Toto-in Temple (centering on Hieizan-ji Temple (later, Enryaku-ji Temple)) and in 814 went to Kyushu and in 817 to Togoku and energetically maintained his activities.
Japanese: 最澄はさらに同じく入唐した空海に師事して、密教への理解を深める一方、六所宝塔院（比叡山寺（後の延暦寺）を中心とする）の造立計画を立て、弘仁5年（814年）には九州へ、同8年には東国へ赴くなど精力的に活動する。
English: Saicho's earnest desire was to establish the building of Daijo-Kaidan (Mahayana ordination center) and those who received Mahayana precepts were admitted as the bodhisattva priest of Tendai sect and they secluded themselves at Mt. Hiei and underwent ascetic training there for twelve years, and due to this scheme he came into conflict with vested interests of Nanto Buddhism which dominated Kaidan-in of the commandment of Theravada Buddhism brought by Ganjin (Jianzhen) (688 – 763) in Ritsu sect.
Japanese: 最澄の悲願は大乗戒壇の設立であり、大乗戒を授けた者を天台宗の菩薩僧と認め、12年間比叡山に籠って修行させるという構想によって、律宗の鑑真（688年-763年）がもたらした小乗戒の戒壇院を独占する南都仏教の既得権益との対立を深めていた。
English: In rivalry with the criticism against ichijo and Hokekyo in this book, Saicho wrote "Shogon-jikkyo," which is where the dispute between them started.
Japanese: この書における一乗批判・法華経批判に対して最澄が著したのが『照権実鏡』であり、ここから両者の論争が始まった。
English: However, one theory says that in "Bushosho" Tokuitsu first criticized not Saicho in the central Buddhist world but Dochu (his date of birth and death unknown) who were around Togoku and his religious sect.
Japanese: ただし、そもそも徳一が『仏性抄』で論難したのは中央仏教界の最澄ではなく、東国で活動していた道忠（生没年不明）とその教団であったとする説がある。
English: After 797, which was before Saicho visited the Tang dynasty, Dochu came all the way from Togoku and helped Saicho copy two thousand volumes, whereby he became Saicho's ally in Togoku.
Japanese: 道忠は最澄が入唐前の延暦16年以降、あらゆる経典の写経を行った際、東国からはるばる駆けつけて2000巻もの助写をしたほど親交があり、東国における最澄の盟友的存在であった。
English: Dochu himself was a disciple of Ganjin and a Buddhist priest in Ritsu sect, but he lived in Togoku maybe because he had a relationship with Shimotsuke Yakushi-ji Temple which had Kaidan (Buddhist ordination platform) and he had many disciples across a wide range.
Japanese: 道忠自身は鑑真の弟子で、律宗の僧侶であったが、戒壇が設けられた下野薬師寺との関連か東国に住し、広く弟子を持つ僧侶であった。
English: When Saicho went down to Togoku, Dochu had already died and his sect had been led by Kochi (his date of birth and death unknown), but Encho (771 – 836) who later became Tendai-zasu (head priest of the Tendai sect), Ennin (794 – 864), Anne (794 – 868) and so on were originally the disciples of Dochu or the disciples of Kochi and they were apprenticed to Saicho through Dochu, which means that Dochu played a very important role in the early stage of the Tendai sect.
Japanese: 最澄が東国へ下った際には、すでに道忠は没した後で教団は広智（生没年不明）が率いる状態であったが、後に天台座主となった円澄（771年-836年）や円仁（794年-864年）・安慧（794年-868年）らは、もともと道忠の弟子もしくは孫弟子（広智の弟子）であり、道忠との縁から最澄に入門したなど、道忠は初期の天台教団の中で、非常に重要な役割を果たしていた存在であった。
English: It is highly possible that geographically, Tokuitsu, who opened Mt. Tsukuba and was based in Aizu, targeted the Dochu sect which was engaged in missionary work in Togoku.
Japanese: 筑波山を開山し、会津を拠点とした徳一が標的としたのは、むしろ地理的に東国において布教を行っていた道忠教団であった可能性が高い。
English: It is said that it was the Dochu sect who informed Saicho of the existence of "Bushosho," but it is debatable.
Japanese: 徳一の『仏性抄』の存在を最澄に知らせたのも道忠教団であったと見られるが、異論もある。
English: Against "Bushosho" (the year of realization unknown) by Tokuitsu, Saicho countered his argument in "Shogon-jikkyo" (realized in 817).
Japanese: 徳一の『仏性抄』（成立年不詳）に対し、最澄が『照権実鏡』（弘仁8年（817年）成立）で反論。
English: Against "Chuhen gikyo" and "Enichiusoku" by Tokuitsu, Saicho countered his argument in "Shugo-kokkai-sho" (realized in 818).
Japanese: 徳一の『中辺義鏡』『慧日羽足』に対し、最澄が『守護国界章』（弘仁9年（818年）成立）で反論。
English: As a final conclusion, Saicho wrote "Hokke-shuku" (realized in 821).
Japanese: 最終的な結論として、最澄が『法華秀句』（弘仁12年（821年）成立）を著す。
English: In the early stages of the dispute, Saicho criticized "Bushosho" by Tokuitsu in "Shogon-jikkyo," but Tokuitsu did not answer at all to Saicho's critique in "Chuhen gikyo."
Japanese: なお諍論の前期において、最澄が『照権実鏡』で徳一の『仏性抄』を批判したのに対し、徳一の『中辺義鏡』では最澄の反論に全く答えていない。
English: Thus, one theory says that the focus of criticism in "Chuhen gikyo" was "Ichijogishu" by Saicho which is known only by the name, while the other theory says that the focus was the book which should be named as "Tendai-Hokke gi" (teachings of Tendai-Hokke sect) which is considered to have been written by Dochu sect.
Japanese: そのため『中辺義鏡』の批判対象としては、書名のみ残っている最澄の著書『一乗義集』ではないかとする説、もしくは道忠教団によって書かれたと思われる『天台法華義』とでも称すべき書であったとする説がある。